Tibetan book of the dead

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AROl/EOLOGICAL SURVEY OF INDIA

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THE TIBETAN
BOOK OF THE DEAD

4

THE TR.^ SLAT OR Criffbt^ AND THt EDITOk
IH GAS'GTOK.

Dn^Hb^d an rivU

roi.ios 3iA ,\NU 67* 01- Till-; H.-Ulim rn()lH)L MS,

lieit-nbfd Ofl /’(ilff v.vvrT

THE TIBETAN
BOOK OF THE DEAD

, or"

The After-Death Experiences
on the Bardo Plane, according
to Lama Kazi Dawa-Sam dup*s
English Rendering

By

W, Y. EVANS-WENTZ

M.A.. D.Litt.. D.Sc.

Jesuj CoBcgCi OjtfojiJ i Author of
■The Fairy-Fwth in Cddc
CcKiiimes^' etc.

TtfiiD Eoinow

lZ 9 ^^o 9 S'r 5 ‘

LONDON

OXFORD UNIVERSITY PRESS
NEW YORK : TORON'rO
I9J7

I •

With ■ Pfiy^hvlOf CnminentftPj
hf Of. CL G. Jynii
^ Lamj

Rjid Fofrword hj Sir John Wnodjiiffc

Oj^rJ UmDtrtify Pmtt f^«*a** Loidat E,C.4

uUtMWW HZW Ynihlie tOMIPrQ HuJUJUfli WF
MiUaV CU^CCHTTA itJtMLAi K. fc PAPWT
tAM. Ta*Ti rpAOM haIKAI ■!*&*]

First FJltioa - - ( 9-7

Sect^ IniprrsiSiion i9j6
Swomli - - I9|r9

Iwwii] Lmprcfsion 19^1
Thkii ErfitiMi - - 19^7

emral archaeologigai

LIBRARY, NEVi^ DELHI-

IN MEMORY OF

MY DECEASED FATHER AND'MOTHER
t DEDICATE

THIS BOOK TO MY TEACHERS
both SECULAR AND RELIGIOUS
IN EUROPE AND AMERICA
AND THROUGHOUT
THE ORIENT

^TInmi ibflU Ub4t2rslaiid liaE it is h ^icuce proAlalilep mid
pas&m^ hJ] Dihvr fQr IP Icvn ip dKi Fur i. nmn IP know

tbal be ihaU dw, Ibal iiS epmuipn tp ;hll men \ u% mudi u Ihbre is
fip mu liiat laia^r ever live pr lie ImiJi bppu ur trust tbcrcpr; bat
thna shak Dad Tull few that havn Ihm cuiuiing la lenm Ip die. .. «
1 sJiidl ifivp lUcc the mystery uf tbi^ doctfinc j Lbc wbich sba]J
pfp^t Ul<e gntatiy to the beginning of ehoslly hcaltlip and to
a oUHe rundittucnl of oU viiHies.*—

* Againtl liia wiP be dielli UmiI halH aot lieamcd to die. Lcara

to dir lod tJiuU kxfn ta livop fur there sboJl naiic Jeorn tu

kvc that hath not learned to die.'— Totmt ^ ail Tau^£3j oW

a Ms» for i& Dk.

Tift Bvoko/iAt Cm/i (^Cooipei^s Edition).

* Whatever ia hant, that ^ ilsert ; wind h therep the sabac lu

hcr«- Zlc who here as difkTEntp mcctcth death aAer ck;a£li4

* By miud oJuiiu Ihb ia Id W realzedp and [then] Ibiiro m no
din^reikire hrti;. From dralh tp draib he gocUi, wbo smli as, if
tbetu is dinerence hrie .^—Kailia UpMui^adf iVi tP-ll (Swmni
SharvanaB da’si TxanhLilion),

PREFACE TO THE THIRD EDITION

It is with a consciousness of the deepest gratitude that I wnte
this Preface. No greater honour could be shown by the Western
World to this Tibetan treatise on the Science of Death and
Rebirth than that shown by the most illustrious of the West's
psychologists. Dr. Carl G. Jung, in his Psychological Comreentaiy'
to it, first pu blished in the Swiss edition of TAe Tibetan Book of the
Dead, DasTibetanischeTotentmch. by RascherVerlag, Zurich, 1938,
and herein presented in English translation for the first rime. And
no exposirion of the arcane rignificance of the book's teachings
could have been written more knowledgeably than that set forth
in the Introdoctorv' Foreword hereto, in its original English
form, bv the learned Lama Anagarika Govinda,

The Editor and all who read this book are indebted to Dr,
Jung and to Lama Govinda for having made this enlarged and
greatly enriched edition possible, and to Mr, R. F. C* Hull, also,
lor his able translation from the German of Dr. Jung's PSycho-
logical Commeotarj . Grateful acknowledgement, too. is here
made to the Bollingen Foundation for the granting of pennisrion
to publish the English translation of the Psychological Commen-
tarj’.

To eadi member of the One Human Family, now incarnate
here, on the planet Earth, Ibis book hears the greatest of all
great messages. It reveals to the peoples of the Occident a science
of death and rebirth such as only the peoples of the Orient have
heretofore known.

Inasmuch as all mankind must relinquish their fleshly bodies
and experience death, it is supremely profitable that they should
know how rightly to meet death when it comes. Lama Govinda
makes compreheiisible, as the Ancient Mysteries did, and as the
Upaniskads declare, that the unenlightened meet death after
death unceasingly.

According to the Avatim Krishna, in the Bkagavad-Gita. only
the Aw’akened Ones remember their man^’ deaths and births. Tbe
Buddha sets forth the yogie method whereby ail who doubt these
teachings, concerning a plurality of births and deaths, can prove
them to he true, as He did. by self-realization.

PREFACE TO THE THIRD EDITION

viii

Th^ axgiimeEt cl the imfflUgLtgned man. that^ merely because
he himscU has t\o canscioiis mcmoiy* of his many births and
deaths^ the teachings are tmtnie, is scientifically untenable- The
field of die noTTnal man's sense perceptions is, as can be demon-
strated^ narrowly circumscribed and extremely limited. There
are objects and colours he cannot see, soimds he cannot hear^
odours he cannot smell, tastes he cannot taste^ and feelings he
cannot feel. And bey^ond his work-a-day cQnscionsness^ which
he assumes to be bis only conscioiisness, there are other consdous-
□esseSp of which and saints liave cognizance, and of which

psychologists are beginning to glean some, but as yet veiy^
little, understaDdmgx As Lima Govinda concisely expIainsK there
exists, in completeness, in a potentially realizable conscionsness,
the memory of a forgotten past, in which each of us now incainate
shai^s.

In his Psychological Commentajy\ Dr. Jung points out that
although Freud's "is the first attempt made by the "West to investi¬
gate^ as if from below, from the animal sphere of instinct, the
psyxhic territory that corresponds in Tan trie Lamaism, to the
Sidpa B&Tdo\ or state of remcamating, *a very^ justifiable fear of
metaphysics prevented Freud from penetratirtg into the sphere
of thfi occult ” In this, Freud was typically non^OrientaJ,
and fettered b}" his own self-imposed linutations. But such
self-imposed limitatbns of Western Science^ ivbich are very
much like those that Western Theolog>' imposed upon itself
by refnsing to take into proper account the esoteric in Christian
tradition, cannot always hold back psychologicaj research.
Dr. Jung himself has, indeed, gone far beyond these limitations
of Freud, his predecessor* " It is therefore not possible Dr.
Jung states, ' lor Freudian theory^ to reach anything except
an essentially negative valuation of the unconsdons "—wherein
are stored, apparently imperishably, as Dr. Jung holds, the
records^ in completeness, of mankind's past. At a conclusion
parallel to this ol Western Science, Lama Govinda arrived by
means of Eastern Science.

Dr. Jung reports that ^ psychoanalj^ts even claim to have
probed back to memories of intra-uterine Dr%in "; and that had
Freudian psychoanalysis succeeded in pursuing these so-called
intra-uterme experiences still further back, ' it would surely have

PREFACE TO THE THIRD EDITION i»

come drtit bej-ond the Sidpa Bvdo and peortr^ed from bel^
into the lower reaches of the Chonyid Btirdi/.' But. as he points
out. ‘ with the equipment of onr existing biological idcM such a
venture would not have been crowned with success; it would
have needed a whoUy different Idud of philosophical preparation
from that based on current sdeutifiE assumptions* But, had the
Journey back been consistently pursued, it would undoubtedly
have led to the postulate of a pre-uietine existence, a true Bardo
life, if only it had been possible to find at Least some trace of an
experiencing subject.'

Western psychologists have, thcrefort. advanced appreciably
beyond Freud in the study of the psychic life of man, and
advance much further when they no longer allow the Freudian
fear of metapbj'sics to bar their entrance into the realm of the
cjccult. This finds ample support in Dr. Jung's further pro^
nouncement;

' I think, then, we can state it as a fact that with the aid of
psychoaiial>'sis the rationalizmg nimd of the West has pu^ed
forward into what one might call the neurDtscism of the Sidpa
[or Rebirth] state, and has there been brought to an inevitable
standstill by the uncritical assumption that everything psycho¬
logical is subjective and personal* Even so, this advance has been
a great gain, inasmuch as it has enabled us to take one more step
behind our con^aDUS lives."

Thus it is of far-reaching historical importaiMX that the pro-
found doctrine of pre-cxistence and rebirth, which many of the
most enlightened men in all known epochs have taught as beiug
realizable,' is now under investigation by onr own scientists of
the West. And some of these scientists seem to be approaching
that place, on the path of scientific progress, where, as with respect
also to other findings bv the Sages of Asia long before the rise of
Western Science, F^t and West appear to be destined to meet
in mutual understanding*

Apparently, however, before this much-desired understanding
can be attained, there must be. as Dr. Jung observes, ' a wholly
different kind of philosophical prcpaiation ' from that based
the W'est's ' existing biological ideasMay it not be that
‘ heretical ’ Western psychologists who are prepared to blaze a
new path of research will eventually find the lacking complement

A

IBIi

X

PREFACE TO THE THIRD EDITION

to tbeij at preset inadequate ntetbcd^ in the psychological
techniques of oriental yogn, such as those referred to in Lama
Govinda's Foreword? At least the writer believes that they will.
According to his view^ that much soi^ht-after higher understand¬
ing of the human psyche will be won not by these admittedly
inadequate Freudian rnethods, now in vogue, ai * ps^^cboanalya-
ing* a subject, but by meditation and an integrating sdf-analysis,
such as the master y<^gins> employ and the Buddha prescribes*
He believes, too, that thereby Wcstctu Sdetice and Eastern
Science will, at laist, attain at-one-ment.

Then, when that long-awaited aLone-meut shall have been
consummated, there will no longer be doubt, nor fallacious
argumentation, nor unwiBe and unscientific Church-Council
anathematkations directed against that paramounl doctiine of
pre-existence and le-birthp upon which the fiardo Thodd is based.
Then, too, not only will Pythagoras and Plato and Plotinus^
and the Gnostic Christians, and Krishna and the Buddha be
vindicated in their advocacy of the doctrine, but, equally, the
Hierophants of the Ancient Mysteries of Egjqst and Greece and
Rome, and the Druids of the Celtic World. And Western man
will awaken fmm that slumber of Ignorance which has been
hypnotically induced bj' a mistaken OTthodox 5 ^ He will greet
with wide-opened ey^es his long unheeded brethren, the Wise
Men of the East.

As set forth in my first important work, Th€ FmTy-Faitk in
Celtic Countries, forty-four years ago, the postulate of rebirth
implies a scientific extension and correction of Darwin's concep¬
tion of evolutionary’ law,—that alone through traversing the
Cycle of Death and Birtli, as taught by our ro'ered ancestors, the
Druids of Enrupe, twenty-five and more centuries ago, man
attains in the spiritual and psychic sphere that destined peifeC'
tion which all life's processes and all living things exhibit at the
end of their evolutionary' course, and from which at present man
is so far removed.

May this third edition ol the first volume of the Oxford
Tibetan Series bear to all who read it the good wishes of its com¬
pilers, not only of those of them who dwell in far-away^ Tibet and
Hindustan, but . also, of those of them who dwell in the Western
W^orld, And may we heed the solemn admonition set forth in

PREFACE TO THE THIRD EDITION ad

this book—not to titter away in the worthless doings oI this
world the supreme opportunity afforded by human birth, lest
by our spiritual improvidence we depart from this life spiritually
empty-handed,

W, Y. E-W.

5 an Jyieic, Ctdifomia,

EttsUr, *955

SRI KRISHNA'S EtEMEMBERING

‘ Many lives. Arjuua, you and 1 have lived,

I remember them all, but thou dost not, ^

SAdgavai-GCti. iv, 5.

m

BONDAGE TO REBIRTH

As E jDaan^s desirt is^ so is his For es his

desire is, so is bis will; and as his will is, so is his
deed^ and as bis deed is, so is his reward, whether
good or bad*

' A man acleth according to the desires to which he
dingeth. After death he goeth to the next world
bearing in his mind tie subtle inrpresaions of his
deeds; and, after reapiiig there the harvest of his
deeds, he retumeth again to this world of action.
Thus he who hath desire continneth subject to
rebirth."

BfihadaranyaJca Upanishml,
FREEDOM FROM REBIRTH

He who lacketh discrimination, whose mind Is
unsteady and whose heart is impure, never leacheth
the goal but is bom again and again. But he who
hath discrimination, whose mind is steady and
whose heart is pure, reacheth the goal, and having
reached it is bom no moie/

Upani^had.

(Swaipj Pmfahavajianda^s and Frederick

Manchester's Translations).

PREFACE TO THE SECOND EDITION

THE MESSAGE OF THIS BOOK

As this, the second, edition of The Tibetan Bock of ihe Dead
was about to be published, ka editor was invited to explain,
by means of an additional Preface, what the esscntiaJ message
is that the book holds for peoples so cnamqured of this world's
ntilitanamsm and physical existence and so fettered to bodily
sensuouscLess as are the peoples of the Occident.

The message is, that the Art of Dying is quite as import^t as
the Art of Living (or of Coming into Birth) ^ of which it is the
complement and snmmatioat that the future of being is depen¬
dent^ perhaps entirely, upon a rightly controlled death, as the
second part of this volume, setting forth the Art of fteincamating,
emphasizes.

The Art of Dying, as indicated by the death-rite associated
with initiation into the Mysteries of ,Antiquity, and referred to
by Apuleius/ the Platonic philosopher, himself an initiate,

*Of tiiiii pre^morlem fliptsfiencing erf dwth. preuuniatjlj^ vtUU out
□f the body, Apiilcius States, in liis {Xl, 13): ' I drew

nigh- to the ccmfiiiKs of de&tib.. 1 trod thts tbresliolil of Prosarpmis [in the
reflliq of the deaetj. 1 ’viias bomjc through all the elemciits, ami I rotufCLed
to Earth again/ tf. tiansJatiaa by H. E- Butler (tJxtdfd, Clarendon Press,

Xhe art of goiBg ant from tbo body* or ol transferraig the consaouiness
ironi the earth-piano tis the aJffccrHdfiath plane, or to any other plods, is
still practised, hi Tibet, where it is known as See W. V. Evans'^

Wcnti, Ttfitefaw Yoga and Stcr^i Doefrines (OkIottI UDiversity Press,
London^ 1935), pages

inv

PREFACE TO THE SECONU EDITION

and by majiy other iUostTious initnites, and as Thi Egypiian
Book oj ih^^ Bend sugge^s* appears to have been far better known
to the ancient peoples inhabiting the Mediiettancan countries
than it is now by their descendants in Europe and the Americas,
To those who had passed through the secret experiencing of
pre-moitem death, right d>dng is initiation, conferring, as does
the initiatory' death-rite, the power to control conscinnsly the
process of death and regeneration. Throughout the Middle
Ages, and during the Renaissance that followed, Europe still
retained enough of the Mj-stery teachings concerning death to
understand the paramDimt importajice of knowing how to die;
and many treatises, hereinafter referred to, on the Art of Dying
were then current there. Various primitive Churches of Christen¬
dom, notably the Roman. Greek, Anglican, Sjxian, Armenian,
and Coptic, and other ol the Churches dating from Eeformation
days, Wisely incorporated into tlieir rituals and observances many
principles of this pre-Christian Art of Dying, And tonJay^ in
their eSorts thus to aid the dyings these Churches are in outstand¬
ing contrasty sociologically and culturally, to an Earth-limited
medical science which no word of guidance to convey to the
dying conceming the after-death slate, but which, on the contraryp
frequently augments rather thsm ameliorates, by its questionable
practices^ the unfounded fears and. often extreme unwillingness to
die of its death-bed patientSp to whom it is likely^ to have admin¬
istered stuperi'ing drugs and injections.

As JAc Book of ihf D^ad teaches, the dydng should

face death not only c^ahnly and clear-mindediy and heroifxilly*

*ATOon.g these tUu^tnoLta imtiatira, who, in thair vmrious extant vmtLnga,
oiiite relercdc« idmilv to that by Apuleiiis to this death-iitc, but usaaSy
in more veiled than his, may be mDuticined Aeachylni?' the founder

ol Greek dmma, Piad^, the tzreek poet;. t'Uto, the disciple of Fythagorad,
Plntaxiili, the Gfcek buDgraphet, Cicoro^ the R-Oman arator and. Etatcamaii,
PiDtdnTja. tlsc ^6<h'PlEtoi].istj ftnd bis dlSCiplca i^urpliyiy and lajcbilcbu^.
Ckw. rejokiti^ in hia initiatioa-acquini*] enb^btrnent. wiitns: • We at last
possess reasons why we should live; and wu aie not only eaeertolive but wo
cherish a better hope in death ’ [De Ltgibvt, II, 14; ttanalatinu by A.
Maret, m ^ King! and Cmfs of Egypt, Mew York and Loudun. ign, page
fS+J- “ same context, A. Moret states: ' The same sentiment is loiutd
m the inscnptiaii of an Eleugiuian initiate: " llelioldl it « ^ fair mysterv
that cornea unto ^ from tbe Blessed; for mortala. death is no mort! ai
eeU, but * bLss And Flntarch, in bis Imtttuttatity o/lktSoul. refen to
the CMwd of the folk who are not initiated and purified, and who tluoag
to the uud-pit (of seosiiaJity] and floimder in the diukntssr throujth
fli di^th chug to their woea, not in the bltBa. of the hereaitcr"

(CL A. Moret, ap, di$,^ pagE

XV

PREFACE TO THE SECOND EDITION

but with an intellect rightly trained and rightly directed, mentally
transcending, if need be, bodily suffering and infirmities, as they
would be able to do had they practised efficiently during their
active lifetime the Art of Living, and, when about to die, the Art
of Dying. Wlien Milarepa, Tibet's saintly master of Yoga, was
preparing to die, he chose not only a favourable eittcmal enifiron-
tn«.nr in the Cave of BrUche, in Chubar, Tibet, but an inner state
of mental equilibrium in keeping with his approaching AtVi’Jtwi.
Indomitably controlling his body, w'hich, having been poisoned
by an enemy, was disease-w'eakened and pain-wracked, he wel*
corned death with song, as being iiatitral and incMtable. After
having delivered his final testamentary' teachings and parting
admonitions to his assembled disciples, he composed, extempor-
aneouslv, a remarkable hymn in grateful praise of his Gum
Marpa, which is yet preserved in his Then, when

Milarepa had completed the singing of the hymn, he entered the
quiescent state of Suntadki, and reiinquished his fieshiy form. Thus
did Milarepa die triumphantly, as do the saints and sages of aU
saving faiths throughout the ages.^

But in the Occident, where the Art of Dying is little known
and rarely practised, there is, contrastingly, the common un-
willingness to die, which, as the Bardo ritual suggests, prr^nccs
unfavourable results. As here in Arnerica, every effort is apt
to be made bj* a materialistically inclined medical science to
postpone, and thereby to interfere with, the death-process.
Very often the dying is not permitted to die in his or her own
home, or in a nonnal. unperturbed mental condition when the
hospitaJ has been reached. To die in a hospital, probably while
under the mind-benumbing influence of some opiate, or else
under the stimulation of some drug injected into the body to
enable the d^dng to ding to life as long as possible, cannot but
be productive of a very undesirable death, as undesirable as that
of a sheU-shocked soldier on a batU^fidd. Even as the normal
result of the birth-process may be aborted by malpractices, so,
similarly, may the normal result of the death-process be aborted.

The oriental Sages believe that, despite these unfortunate
circumstances which now encompass him when djing, ocadental

ASatt W. Y, E-vans-Wmti, Tibet'* Gteai Yogi Milartpa (Oifonl Unhw-
aity pTBH, Loodno, *44"3®‘4-

xvi PREFACE TO THE SECOND EDITION

man will, as h€ giDwa in tight understanding, reccgnue that every-
where thronghout the a]J-embradng imi verse, whose immensities
he measuies in miUinos ot light there is the reign of ujier-

ring Law, The Cycle o( Necessity, the Cirde of Existence of the
old Druiilic faith, the Round of Life and Death, he will know to be
universal, that worlds and suits, ng less than he himself and every'
living thing, repeatedly come into the illusory manifestation of
embodiment, and that each of these many manifestations is
rounded by what the LSinas of Tibet call the Bardo, the state
intervening between death and rchirth.

If the suggestive observations herein presented in this new
Preface, which are bom of the doctrines contained in the trans¬
lated texts of this book, aid in any small degree to awaken the
Occident to the extreme dangers into which it has been led, in
large measure by a medical science ignorant for the most part of
the Alt of Dying, they will have furthered the prayers of the
Lamas by helping to dissipate that Darkness of Ignorance which,
as the Bnddha tealiKcd, enshrouds the world. As the Fully
Enlightened One and ail the Supreme Guides of Humanity have
taught, it is only bj' the iruier Light of Wisdom, ' the tme Light,
which lightetb every man that cometb into the vvorld,'^ that the
Darkness of Ignorance can be dispersed.

The Egyptian Book of the Dead, correctly entitled, is The Coming
Forth from Day, with reference tq the sacred Egyptian art of the
coming forth from this life into another life, or, in the language
of Pharaonic Egy'pt, the Per em hnt.^ Similarly. The TibfUm
Book of Ike Dead, in the original Tibetan, is the Barda Thodol,
meaning ' Liberation by Hearing on the After-Death Plane
and implying a yifgff method of coming forth into Ninidnk
Liberation, beyond the Cycle of Birth and Death. Each of th^
two books cottcenung death thus inculcates, by its own peculiar
method, an Art of Dying and Coming Forth into a New Life,
but in a more symbolic and esotericaUy profound manner than'
do the treatises of medieval Christian Europe on the Art of Dying
among which the Ars Moriendo (' Craft of Dying ') may be takei^
as being t>-pical and iilustrative of this contiustiiig difference

It was the fervent hope of the late LSma Kaai Dawa-Samdup

iCI.5(-JtiA).. I. 9.

■Cf. H. SI, Tlrarrt. The Hooh iki Dead (Ijindni,. ifjid), ^shj.

PREFACE TO THE SECOND EDITION xvii

the translator, and of other of the learned Limas who directed
the editor’s Tibetan research^ a hope in which the editor, too.
shares—that, aided by the Mystery^ teadmgs and its own Chris¬
tianized versions of many principles of them, the Occident might
refomiiilate and practise an Art of Dying, and, also, an Art of
Liv'ing. For the peoples of the Ocddent, as it was for the initiates
of antiquit}' and still is for the peoples of the Orient^ the transition
from the human plane of consciotiaiess. in the process called death,
can be and should be accompanied by solemn joyoosness. Even¬
tually, as the rrtaster yogifis declare, when humanity shall have
grown spiritually strong, death will be experienced ecstatically*
in that state known to them as By tight practising of a

trustworthy Art of Dying, death will then, indeed. ha\^ lost its
sting and been swallowed up in victory'.

Whilst this Preface is being written it is Easter* in Califomia.
As was the custoin in many great civilizations of yore, so here
to-day, from hilltop and mountain, with prayer and joyous
ynging, obeisance is bemg paid to the new-bom Sun at dawn,
amidst the fresh and glistening greenery of renascent leaves and
the fragrance of blossoms and the joy of Spring. Tt is. truly., the
tver-recurrent ResurrectioUi the coming forth into a new life of
things that had i^ed; and. in like manner, are those who have
fallen asleep in the Christos to be empowered to rise from their
tombs. Over the bosom of the Earth-Mother* in pulsating vibra^
tions. radiant and energizing, flows the perennial Stream of Life;
and whosoever has the power of right-seeing sees that for uneman¬
cipated. beings death is but the necessary and Law-directed
prelude to birth.

;v. Y. E-W.

San Oi^o. California.

Easter

tH*

C

xviii

RIGHT DIRECTING OF THOUGHT WHEN DYING

Buddhists and Hindus silike believe that the Last thdught at
the moment of death determines the character cif the next
incarnation^ As the Bmtdo teaches^ so have the Sa^es of

India long taught, that the thought-process of a djung person
should be rightly directed, preferably by the dvring pierson if he
or she lias been initiated or psychicaJly trained to meet death, or,
otherwise^ by a gurti or a friend or relative versed in the science
of death,

Sti Krishna, in the BhogAvad (viiii 6)* says to Arjima,

* One attaineth whatever state [of being] one thinketh about at
the last when relincjuisbing the bodw being ever absorbed in the
thought thereof/

Our past thinking lias determined our preseuil status, and our
pre^sent thinking will determine our future status; for man is
wliat man t hinks . In the words of the opening verse of the
DhaiHTnapiidii^ ' All that we are is the result of what we have
thought t it is founded on our thoughts, it is made up of otur
thoughts/

Likewise did tJic Hebrew Sages teach, as in Prmferbs xxHI, 7,

* As a man thinketh in ois iicart, so is he \

PREFACE TO THE FIRST EDITION

In tlif:. book I am seeking—so Ikr as possible— to suppress
iny own views and to act simpty as tbc inoutli piece of a Tibetan
sage, of wliffiii I was a recognized disciple.

He was (^uitc willing that [ should make known his inter¬
pretation of the higher humic teachings and of the subtle
csotcricism underlying the Ettrdo ThikM, rollowing the i>rivate
and orally transmitted instructions ivhich he as a young man
had received when living the life of an ascetic with his late
hermit^^rH in Bhutan. Being himself a man who possessed
a coDsidemble amount of Western learning, he took great
trouble to enable me to reproduce Oriental ideas in a form
which would be mtcUigiblc to the European mind. If, m
amplification, 1 have frequently referred to Occidental paraUels
of various mystic or occult doctrines current in the Orient,
f have done so largely because in my wanderings there,
chiefly in the high Himalayas and on the Tibetan frontiers
of Kashmir, Garhwal, and Sikkim, I had come across learned
philosophers and holy men who have found or thought they
had found beliefs and religious practices—some recorded m
books, some preserved by oral tradition alone—not only
analogous to their own, but so closely akin to those of the
Occident as to imply some historical connexion therewith.
Whether the supposed influence passed from East to West
or from West to East, was not 30 clear to their minds.
A certain similarity docs, however, seem to attach to the
culture of these gcog^aphicaJly divided provinces.

I have spent more than five ycar^ in such research^ waJidcring
from the palm-wreaihed shores of Ceylon, and thence ^rong
the wonder-land of the Hindus, to the glacier-dad lie^hu of
the Himalayan Ranges, seeking out the Wise Men of the
East. Sometimes I lived among city dwellers, sometimb
in jungle and mountain solitudes among sometimes

preface to the first edition

monasteries with monk^; sometimes I went on pilgrimages,
as one of the saIvation-5eeking multitude^ The IntrodticLjon
^which in its unusual lengthiciess is intended to serve ns
a very necessary commentary to the tr^^mlattoa—and the
annotations to the text record the more important results
of this research, more espectally in reUtton to Northern or
Mahiyana Buddhism.

Nevertheless, I have been really little more than a compiler
and editor of ‘The Tibetan Book of the Dead\ To Bic
deceased translator—who combined m himsdf a grater
knowledge of the Occult Sciences of Tibet and of Western
Science than any Tibetan scholar of this epoch—the chiel
Credit for its production very naturally belongs.

la addition to that greatest of all debts which the student
ever owes to his preceptorp I acknowledge my indcbln^oess
to each of my many good friends and helpers who have
personalty aided me herewith. Some of them are of one
Faithp some of another] some are far away in Japan and in
Chinap some in the land of my birth, America; many are in
Ceylon and in India; a few are in Tibet.

Here in England I think first of ah of Dr. R. R. Marett,
Reader in Social Anthropology in tbc University of Oxford^
and Fellow of Eiceter CoUogep who ever riince I first camo tip
to Oxford^ Jn the year 1907, has faithfully guided my anthro¬
pological research. Sir John Woodrofle, late a Jlidgc of the
High Court* CalcultaL, now Reader in Indian Law in the
University of Oxford, and the foremost authority in the West
on the TaiitraSf has read through otijr translation, chiefly in
I'clatinn to the character of the work as a ritual more or
leM TantriCp and offered impoirtant advice- 1 am also very
grateful to him for the Foreword,

To SJ. Atal Bihari Ghosh, of Calcutta, Jqint Honorary
Secretary with Sir John Woodroffc of the A^ntfiditusaitdMjui
SatHtU^ as to Sir E. Denison Ross, Director of the School of
Oriental Studies, London Institution, and to Dr. F. W. Thomas,
Librarian of the India Office, London^ I am under a S|>cdal

JKKt

PREFACE TO THE FIRST EDITION

obligation for important constructive criticism on the book
as n whole. To Major W. L. Campbell. British Political
Representative in Tibet. Bhutan, and Sikkim during my
sojourn in Gangtok, I am indebted for much cncoumEcment
and scholarly aid, and for the gift of two valuable paintings
prepared by his orders in the chief monastery of Gyantsc,
Tibet, to illustrate the symbolism of the Sartfo ThaJal te*t.
.md herein reproduced To his predecessor and successor
in the same post. Sir Charles Bell, I am also a debtor for
important advice at the outset of my Tibetan research, when
in Darjeeling. To Mr. K. S. Bouchicr, M.A. (Oxon.), F, R.
Hist. S.. author of i>ri'o a Rotnan Prn>ifKt, A Short
Hhtffry of Antioch, 8tc., my heartiest thanks arc due for
the assisunce which he has so kindly rendered in reading
the: whole of this booh whcti io proof.

Sardar Bahadur SAV. Laden I^. Chief of Police, Darjeeling,
who sent me to Gangtok with a letter of introduction to
the laic Lama Kaii Dawa-Samdup. the translator of the
Bnrtfe Tliodot\ Dr. Johan Van Maneu, Secretary of Hre
Asiatic Society, Calcutta, who lent me Tibetan books which
proved very helpful while the translation was taking shape,
and who afterwards contributed advice concerning transla¬
tions; and Dr, Cassius A. Pereira, of Colombo, Ceylon, who
citticiztd parts (jf the? Introduction in Ihe light of Ihcfii^ada
Buddhism, are among many oihcm to whom my than s
ard due^

Thus, under the best of auspices, this book is sent fort t to
the world, in the hope that it may contribute something to the
sum total of Right Knowledge, and serve as one more spintua
strand in an unbreakable bond of good w'ill and univeiM peace,
binding East and West together in mutual respect and under¬
standing, and in love such as overleaps every barner of creed
and and rmcc.

Entffi'f 19^1 ■

\V. V. E-W.

i; renunciation

* Otl Ihce m.waj froni fraia

Frtira i^pranetr flluJ fraa dislr^l'CMl'ff CnLf< f
S^indcr ihc bo^hds^ bo ooly tliou come:

To oiler end af IH. Tliiow olT tlifl CliPMi
Of Lirth adJ dcilh—Iftou koowc^ whal lliey mcATi.

So, frcfl trxm ctovinfTt in |hb lift on corUi^

Tlioii a^Bll Rn on thy VfJiy caIih and »rcni^*^Thc

Fjjiltfis Earfy BadtiitiMiSf 1. Ivi

(Ifrt. RIi 3-:& Dsi-ids' Translation).

11. VICTOR V

‘Bui anguish crept upon nic^ ci'en me,

Wki^ivis ] parLd«red in my iiuic CClE i
Ah me! how hsivc I came intn this evil ™ct
Into till! pow^r of Craving have L strayed!

Brief h Iht ipan olT life ytl left in mef
Ofd Bfe, diseasei, hang immincnl to Crush.

Now ere this body pcristi and dissolve,

Sivlft let me bo ^ no time linve I For sJotih,

And Contempt'ng, as they really atm^

TlkC Aggregates of Ufe thni come and go,

( rose and stood with mind emnneipate!

For me the Bnildlia'^a words had come to pass^.—
NittaJkoll, a Brahmin
P^rmw ef tlrt £Mrfy I. xliii

tUra. Rhyt Davids' Translation).

CONTENTS

t>KEFACE TO THE THIRD EDITION .
PREFACE TO THE SECOND EDITION .
PREFACE TO THE FIRST EDITION .
ILLUSTRATTOKS

. vii
. xiii
» xix
xsvii

PSYCHOLOGICAL COMMENTARY, by Dr. C, G. Jung jtxxv

INTRODUCTORY FOREWORD

by LSina Anagaiika Go^inda . , . . * lid

FOREWORD: The Science of Deat h. by Sir John Wcwdrofie v

INTRODUCTION . ..

L The Importanoc ^fthc Ilnrdo TM'kiol.

M. The Symbolism * , - * - * ^

MT. The Esoteric Significance of the Forty-Nine fJnys of the

Battfii

IV^ The Enteric Significance e/’t lie Five Elonetitfl

I

I

3

6

S

V* The Wisdom Teachings , - - - ^

10

VL The Death Ccrcm&nics ,,x.-

iB

VJL The or Aftef“Dcath State

sS

VI [L The Psychology of the ZPfTrrfo Vtafans

31

IX. The Judgement ^ . . . * . ^

35

X. The Rebirth Doclnnc

39

XL The Cosrnograpliy . p - ^ ■

61

XII. Tlie Fundamental TeacTiings SiimmaHied

XllL The Mamiscript

68

XIV, The Origin of the T^r/riW

73

XV» The Translating arid ihc Editing a

BOOK I

TllE CHlKHAf BARDO AND THE
CHONYID BARDO

THE OBEISANCES ..

THE INTRODUCTION

The Transference of Ihc Conseiousness-Principle .

The Reading of tins TimitA , . . * ’ _ !

The PracJical Application ef this 7VjJrfo/by the Ofticiiini .

83

as

<55

07

SO

XXIV

CONTENTS

PART 1

THE BARDO OF THE MOMENTS OF DEATH

INSTRUCTIONS ON THE SYMPTOMS OF DEATH, OR
THE FIRST STAGE OF THE CHlKH.41 BARDOt THE
PRIMARY CLEAR LIGHT SEEN AT THE MOMENT
OF DEATH.. 89

INSTRUCTIONS CONCERNING THE SECOND STAGE
OF THE CiilKHAI BARD0 1 . THE SECONDARY
CLEAR LIGHT SEEN IMMEDIATELY AFTER DEATH 97

PART II

the BARDO OF THE EXPERIENCING
OF REALITY

INTRODUCTORY INSTRUCTIONS CONCERNING THE
EXPERIENCING OF REALITY DURING THE THIRD
STAGE OF THE BARDO, CALLED THE CHONYiD
HARDO, WHEN THE KARMIC APPARITIONS AP¬
PEAR .tot

the dawning of the peaceful DEITIES. FROM
THE FIRST TO THE SEVENTH DAY . . . , loi

Tlie First Day h + . 105

The Second l>-iy ^ ^ ^ , toS

The Third Dny . . . , . . . .no

Tlie Fourth Dny h . ^ ^ . . . . » 1 la

The Fifth Day . . * h * . * * + 1I5

The Sixth Day . . . tiB

The Seventh Dny « * » h ^ . lafi

the dawning of TDK WRATHFUL DEITIES, FROM
THE EIGHTH TO THE FOURTEENTH DAY . . , 131

Introductinn . . , . ^ . . . . ^ 131

Tli« Ei^Nih Day 136

The Ninth Day - . . ,..*.** 138

TheTcntJiDay ^

The Eleventh Day . ,

The Twciftli Day . . * 140

The Thlrtccnili Day ♦ . ... . , ^ 141

The Fourteenth Day.. , . 143

THE CONCLUSION. SHOWING THE FUNDAMENTAL
IMPORTANCE OF TH E BARDO TEACHINGS . .

CONTENTS

Xirv

BOOK II

THE SIDPA BARDO

THE OBEISANCES..

INTRODUCTORY VERSES.- * *55

PART I

THE AETEk-DEATH WORLD

THE BARDO BODY: ITS BIRTH AND ITS SUPERt

NORMAL FACULTIES..

CHARACTERISTICS OF EXISTENCE JN THE INTER*

MEDIATE STATE.

THE JUDGEMENT . ..

THE ALL.DETERMINING INFLUENCE OF THOUGHT . 169
THE DAWNING OF THE LIGHTS OF THE SIX LOKAS . 173

PART n

THE PROCESS OF RKBIRTH

THE CLOSING OF TJI £ DOOR OF THE WOMB
Mctliod of ppeveming Entry into a Womb
The First Method of Closing the Wnmb-DoQr .
The Second Method of Closing the Wwiib-Deci'r
The Third Method of Closing the Womb-Dcwr .
The Fourth Method of Cicfiing the Womb-Dwr
The Fifth Method of Closing the Womb-Door .

• *75
. 176

. 176

. 177
, 178

. IBO
> 181

THE CHOOSING OF THE WOMB-DOOR ,

The Premonitory Visions of the Place of Rebirth
The Protection against theTormcnliog Furies.

-

. 183
. 185

THE ALTERNATIVE CHOOSING: SUPERNORMAL
BIRTHi OR WOMB-BIRTH. . < . . iffl

Supernormal Birth by Transference to a Paradise Realm 189
Womb-Birth; the Return lathe Human World - .

THE GENERAL CONCLUSION. *93

d

X3tVl

CONTENTS

THE APi’ENDlX

1 . THE 1 NV 0 CAT[ 0 N OF TJIE BUDL'HfVS AND
BODHISATTVAS.

IL *T 1 f E PATH QP GOOD WISH ES FOR SAVING FROM
THE DANGEROUS NARROW PASSAGE-WAY OF
THE ..

11 L ■ THE ROOT VERSES OF THE SIX BAJRJXfS* . .

IV. 'THE PATH OF GOOD WISHES WHICH PROTECT-
ETH FROM FEAR IN TilE BAIiDO* . . .

V. THE COLOPHON.

»97

^09

ADDENDA

L YOGA .

it. TANTRICISM..

IIL OR WORDS OF POWER . . . .

IV. THE GURU AND SHJSI^YA {OR CHELA) AND
INITIATIONS .

V. REALITY..

311

ai3

23a

2*4

VI. NORTHERN AND SOUTHERN BUDDHISM AND

CHRISTIANITY. .

VH. THE MEDIEVAL CHRISTIAN JUDGEMENT . . 330

INDEX .

. 241

ILLUSTRATIONS

L TJIE TRANSLATOR AND THE EDITOR , tl

Fron I a phoiog rajj^i oft he T (analator EUtd the Editer iii Tibeta ii
LikcQ in C^uigtok, Sikkim^ during the year 1919^

II. FOLIOS 35a AND 67a OF THE BARDO TiiODOL hlS.

FruHtiSpir^

A pIjiOLographic rcprudiiction (abaul tWii-tliiitJiof the original sise}.
In the original the illununations are in colour (now much faded)
painted on the folios (cH p-

The paint in K on the upper foUo jllustraiesTi with the colours,
cmbLema, and pKcuiaticui in strict accord with the traditions ol
Tibetan monastic ait, the desciiptioii in the tcatt oTthc united
or divine conclaves, of the Ptaceful Deities of the First to die Sixth
Day of the B^fdo that dawn thus in one complete eoncbve on ilic
Sixth Day fef. pp. In the central cirdo (Centre) is tilt

Dhy^I Buddha VaJrochanaj embroeed by his shtikfi^ or divide spou^,
I he Mother of Infl riilc Space. In the next circle* each hkc'^'ise
embraced by his shakts^ are the four Dhyani Buddhas, who, with
Valrochanaj const it ate the manif{da of the Five Dhyani Buddhas, Til
the outermost circle are typical Bodlusattvaa and other deities who
accompany the Five Dhyani Buddhas {cf. pp. itS-ao); and in the
four small outer circles the four female Duor-KeciMrs of the complete
couclave (cf. p. laoj-

Thc painting on the lower foliQ similarly iiluatmies, iit colours,
emblems^ and orientation, the united mitHtiahn of the Wrathful
Deities of the Eighdi to the Fourteenth Day that dawn thus in one
complete conclave cm the Fourteenth Day (cf. pp. ^43^6). In the
cruciform dcsJfin at the centre are tfie ihrce-hcaded Herukas of
the Buddlia, Vajra, Ratna, Padma, and Karma Order, cadi with his
s/ioktt, that dawn, mniiMa by maHiiitla, from the Fighth to the
Twelfth Day (cf. pp. 1^4^^ The outer drcle contains repre^
sentalions of the various animal-beaded deities that dawn on the
Thirteenth and the Fourteenth Day (cfp pp. 14*
suiai! outer circles arc the Four Yogim's of the Door (cf pp. 145“^)' ^
The translation of the text on the two folios is Indicated by special
markings on pages lao and 144.

lit. EFFIGY OF THE DEAD PERSON - . - ^ P

A reproduction (slightly reduced) of a copy of a Tibetan printed
CAiiHff^kh paper.

XJcVtU

ILLUSTRATIONS

IV. THE GREAT MA^VDALA OF THE PEACEFUL DEITIES

p. ilfl

This ana the cc^mpanioEi itlustrakicn, fiumber fdlowin^, are
pbotograpKLe reprodtietions (about one-fourth of the size) of

two paintings in colourj on heavy cotton cloth, made in the chief
monastery of Gyantsct Tibet, on the instructions of Major L
Oinpbeilp to illusir^^te oar Bardo Tft^of translation [see Preface,
p. ii|. The colours, emblems, and orientationSi as in The two
manuscript illuminations described above, are in accord tvith the
strict conventions of the religious art of Tibet. The correktiona, too,
between the text and the deities depicted, as brought out in the
description of the two manuscript illuminations^ also apply to these
iwo more elaborate paintings.

Innermost circle (representing the Centre of the orientation) i at
the centre, Vairochana (white) and on lion throne (ch pp. J05-

6}; at the top, Samanta-Bhadra (blue) end jAeAA; in suberdinate
circle on the kft, Chen razee (above)^ MaBjushii (below* on left),
Vajra-Pini {below, on right); in subordinate circle on the right,
Tsoh Khapa, a famous Tibetan guru (above}, and his ni™ chief
3Af>A>Mij (or disciples)* Gendundub (below^ on left), and Gyalshabjc
(below, on right)-

Lower circle (East): at the centre, Vajra Sattvn (blue), the reftex
of Ak^hobhya, and on elephant throne t Push pa (above); La^i

(below): and Bodhtsattvas (on left and right)- Cf. pp»

Left circle (South) t at the centre, Ratna-Sambhava (yeUowj and
on horse throne ; DhQpa (above); Mila (below) ; and Bodhi-
sattvas (on left and right). Cf. pp. iio-i

upper circle (West): ai the centre, Amitabha fred) and simiti, oq
peacock throne; Atokn (above); Gita (below); and BiHlhisattvas
(on lc(i and right). Ct p,

Right circle (North): at the centre, Amogha-Siddhi (green) and
j/jdM. on harpy throne; Naivedya (above); Gandha (below); and
Bodhiaaltvas (on left and right). Cf. pp. 115-6.

Occupying the four comers oF the great circle arc the four chief
(cf- P- tao) of the AftiHifiitit, each pair on a fire-
enhaloed lotus throne: upper left, Yamlnialta (yellow) and sAai/j.the
Door-Kecpcra of the South ; upper right, HayagrJva (red) Bad sAaifi,
the Uoor-Kcepera of the West; lower right, Amriia-Dhira (while)
and ihnAti, the Door-Keepers of the North; lower left, Vijaya (green)
and ihakit, the Door-Keepers of the East At the bottont, in the
^tre, Padma Satnbhava, the Great I tuman Guru of the Bardo Ti:^ai
Doclrmc, ut royal robes and pandit head-dress, holding a skull filled
With blood, symbolical of rcnuncialion of life, in his left hand and
a rforjr, symbolical cf mastery over Ufr. in hi* right At his feet lie

ILLUSTRATIONS

offerings: (i) the Trr-Rattm or Three Jewels of the Buddhist Faith*
(aj A pair of elephant tuski^ and (jJ a branch of red coml. To the
right of the 6ifnf stands the Buddha of the UumAU Laha iytLhow}^
Shaky a Munip holding a W/TMu-stafT and a begging-bowl ; to the
rights the Buddha of the Brute Loi^ (blue) holding a hoolc* ^mbottriug
language and expreasaon* or divine wisdom* which brute ercatnrea
Uck.

Id the four cornerB arc the foor other Buddhas of the Sis Laka^
(cL p. lai): upper left, the Buddha of the I^eva (white),

holding 3 guitar* symbolizing eicellence in arts and sciences and the
harmony of existence in the world of the ; upper right, the
Buddha of the -4sifra fgTecn)^ holding a sword symbolieing

the warlike nature of a3tinis\ lower left, the Buddha of the/VyA* Z
(red), holding a bo5t filled with alJ desirable objects to satisfy the
cravings of the prektsi lower right, the Buddha of Hell (smoke^
colmired),. holding fire for consuming and water for purifying-

Among other embellishments added by the artist are a sacred
mirror (symbolizing form or body* which it reficctsj near the trees on
the left, and & sacred conch-shell trumpet of vietofy over the Smgsdrn
{symbolizing soundj near the tree on the right* and, between the two
Buddhas at the bottom* In two caves, holy men, in the

Tibetan wddetnesa*

At the top* in t he centre, presiding over the whole Buddha

Amitlbhu [redjp on an enhaloed iotus ond lunar throne holding
a begging-bowlf witb lotuses and the moon (white) oft the left and
lotuses and the sun (gold) ott the right.

V. THE GREAT MJjypALA OF THE KNOWLEDGE-HOLD¬
ING AND WRATHFUL DEITIES.* 3 ^

Innermost cirtk s upper centrej Samanta-Bhadra (blue) and sAaMi^
in wrathful aspect; lower centre (Centre), The Buddha Jicruka (dark
brown) and [cf p, *37); lower left (East), the Vajra Hcruka

(dark blue) and shuJ^ii (cL p. 138); upper left (SouihJ* the Ratna
Hcruka (yellow) and ihaM fef* pp. ; upper right (WestK the

Padjna Heruka (reddish-brown) and (cf, pp. 13^40); lower

right (North)* the Karma Henika (dark green) and jAftM (cf. pp. 140^
1% Each pair of these deities arc on a lotus and solar throne,
enhaJoed by flames of wisdoni, and ireadiug under foot indro beings
(i.c. human beings, whose existence, being purely phenomenal, or
kamne, is illusion* or mayu), symbolizing the treading under foot of
san^sdne (L e. woridJy) exiitence. At the bottom are ofiferings of the
five sanffsaritr senses, symbolized by (r) two eyes, (aj two ea^,
(3) a tongue, {4) a heart (in the centre), and f^) a nose (above the
heart); also of thrra blood^filled human skull-eups, held in position

XJCS ILLUSTRATIONS

by small human skulls, all of which symboltie remindation of th«

wortd.

Second drtle: the Eight Ken mas (cT. pp, 143-3)-

Third circle! the Eight Htatnenmas (cf. p. 143) Four

Female Door-Keepers (cf. pp.

Ouiermost circle: the Twenty-Eight VarkHis-licaded Mighty
Goddess (efi pp- i44“SX fotir of whom arc the Foqr Yoginis of
the Door pp, 145-6).

At the bottoTTp in the centre (Centre) the supreme Stnotvledge-
llolding Deityp the Lotiis Lord of Dance (red, for the five coloitra of
text) and In the four corners^ his four companion deities:

lower Jeft (East^the EaniiAbiding Knowledge-Holder (white) ond
shakH; upper Ich fSOuth)pthe Knowledge-Holder Having Power Over
Duration of Life (yellow) and ; tipper right (Wcst)t the Know^
ledge-Holding Deity of the Great Symbol (red) and shuM ; lower
right t North )p the Seif-Evolved Knowiedge-Hotder (green) and sk&J^h\
Each pair of deities of this that dawna intermediately

(i. t between the WiTivffnkts of the Peaceful Deities and the m&H^faias
of the Wrathful Deities) on the Seventh Day (eC pp, laO-S)^ are in
peaceful aspect, on ati cnhalocd lotus and lunar throne^ performing
a mystic dance which is Tantric

At the top, in the centre^ presiding over the whole greater mandaia,
is Samanta-Ghadia (dark blue), the Adi-Buddha, and skaJtti (white),
in peaceful aspect, on a lotus and lunar throne^ enhalncd in rainbow
colours, with loiuses and the moon (white) on his right and lotuses
and the sun (gold) on his left.

VI. THE TIBETAN JUDGEMENT , , . . 166

A photographic reproduction (about onc-fourth of the originai sire)
of a moftastic painting in colour, on heavy cotton cloth, made on ihe
instructions of the editor, in Gangtok, Sikkim^ by a Tlbetfln artist
named Lbaripa-Pempa-Tcndup-La, to illustrate the Judp^ment {sec
P- 37)^

Occupying the central position is Dharma R.aja^ the King ofTmth,
or Administrator of Truth and Justice, otherwise called Yama-Rnjn,
the King and Judge of the Dead. He Is the wrathful aspect of
CbcnraiLee, the National Divine Protector of TtbeL The third eye ol
spirituil insight is in his forehead. He stands enhalpcd in flames
of iv^DiTi, on a solar throne supported hy a lotus throne, treading
under foc 4 a inf™ form, symbnlic of the (i.c. illasionary) natitrc
of human existence. His head-dress is adorned with human skulls,
and a serpent foims his imcklaciL His necklet is a fiuman hide, the
head of which protrudes from behind his right side, and a hand and
foot hang down over the centre of his hreost A girdle of human
heads surrounds hts waist. His pavilion and the walls of his Court

ILLUSTRATIONS

XXXI

are Mamed with the ttuiJ-aymhola [>r Hii s^i^a^d is the

^wotd of spiritun] power. The mirror la hb Itfk hand b ihe Mirror
of Karma, ia which are reftected eveiy good flnd evU act (cf. p. i66)
of each of the dead who are being judged^ one by one. Them is
written on the mbTor^ in Tibetan^ ^//n’/thc dija^or chief, manira of
Chenrazee.

Directly in front of Dharma-Rija is the Monkey-Headed One,
Sprehu-gochan (Tib. Sfire-/iu-n^u~£hffH]t olhcrwisc called Shinje
fei pp. 316-7 )p holthngthc scales, on one side of which are heaped-up
black pebblesp the evil deeds^ and, on ihe other^ heaped-up white
pebbles, the good deeds. On the right of Shinjc stands the
Little White God, emptyiiig a sack of white pebbles ; on the other
side, the Little Black Godp emptying a sack of hbek pebbles
(ef p. 166).

Guarding the weighing are the BulMfeadcd Oifce, Lang-gochan
(Tib, Claitj^-mga-r/nia}f holding another mirror tsf iamm, and the
Serpent-Headed One^ Dul-gochan (Tib- holding

a scourge and a noose.

A yellow deity, ofl the right of Dhanna-Raja, holding a wrifing-
tablei and a stUuSpand a brown deity, on the lelt holding a sword and
a noose, are the two Advocates. The yellow advocate is the defender,
the brown advocate is the accuser. The six deities, five of whom are
animal-headcdp sitting in the Court of Judgcjncnt* three on either side,
like a jury of subordinate jiidges, sijpcr^nse the proceedings in order
to ensure regularity of prucedure and Impartial justice (ct. pp- 35^7h
The first above on the right holds a rairror of /rarma and a skuH^eup
of blood, the second a batlk-axe and a skull-enp of blood, the iliird
a noose. The first above on the left holds a battle-axe and skull-cup
of blood, the second a small vase of blossoms in his right luindp the
third a {iorf€ and a skull-cup of blood.

Near the gate on the left and the gate on the right stands one of the
avenging furies who act as warders. There are ten Tibetans in the
foreground of the Court aw^aitlDg judgement. Tlie one with a conical
head-dress (in red} is a red-cap the one with a round head-

djf«s [in yellow) is a govcoinicnt offidaL The others are ordinary
people^ The tliree gates, through which the condemniMl enter the
Hells beloWi an: guarded by three animal-headed porters, each
holding a noose.

Issuing from the Court, nt either side of the Judge, are the Six
Karmtt: Paihways, leading to the Six Buddhas of the Six AokaSr in
whom the Pathways end, each Pathway and B add ha in appropriale
colour (cf. p. 1x4 and ] I lustration IVj, Traversing the Pathways arc
twelve of the dead who have recently been judged. The highest one,
iipKan the Icfc^ on the white light-path approaching the Buddha of the
Ueva Z.(j^T is a yellow-cap /w*ta x next to h im Js A govemme m offici al

ILLUSTRATIONS

DR the Ihgkt-paLh approaching tht Buddha dI the Human Loka i

the highest upon the rights on the green light-path approaching the
Buddha of the ^l^ura Loka, is a red-cap Imita.

!n the Lower World, at the bottom of the painting, typical punish-
ments in \^iau3 HeUa arc depicted, none of which^ however* arc
cvcriaaling. On the left^ in tlse upper corner, where two sinners are
immersed in a glacial region, the Eight Cold Hells are suggested.
Near the edge cuT the ptaintingr on the opposite side, a sinner amidst
flames suggests the Eight Hot Hells. The cDniinission of any of the
ten impious acts, delihcraldy and from selfish motives^ leads to pur¬
gation in the Cold Hells; any of the same acts done through nng^r
lead to purgation in the Hot Hells.

Just ^low the Cold Hells is the HeTI of the 'Spiked Tree* or * Hill
of Spikes "(Tib. 5 An/-iwo-r/J* in which an evU-docr has been quartered
and affixed iq the spikes. Beside it, in charge of a helJ^fury, Is ‘The
Doarlcas Iron House ^ (Tib, Lc^ags-khang^sigi^mni^ Kext to this
there are fonr held under the meunEarnoUs weight of an

enormous Tibetan sacred book; they arc being punished thus for
having in their earth-life hurried ttirough and skipped passages when
reading religious texts. The triangle, in which an evil-doer is hxedi
symbob^cs the terrible Avitebi Hell, wherein one guilty of a heinous
air, such as using sorcery to destroy enemies or deliberate failure to
fulhJ Tanlric vows, endures punishment for ages which are almost
immeasurable. Close to the triangle^^ a hell-fury ts pouring spoonfuls
of molten mcial into a woman condemned for prostitution. The
person next lo her, bowed nnder the weight of a heavy rock tied to
his backj is being punished In that manner for having killed small
living creatures like vermin or other insects^ The sinner whom
a hell-fury Js holding stretched out on a floor of spiked iron while
another hclLfury is preparing to hack him to pieces {cL p. j 66) has
been found guilty of another of the ten impious acts. also has
been the vroman who is about to be sawn in two lengthwise ; her sin
has been murder. As in Dante's JnfirKa^ other evil-doers, incapable,
as our text explainSp of succumblog to the process (cL p, id6), are
being cooked in the iron cauldron at the lower right-hand comer.
Three hell-furies (one brown, one yellow^ one blue iu the original)
are to be seen holding by the end of nooses and leading and dragging
along (cf. p. iftS) to appropriate punLShments three ef the dead who
have just been cast into HolL

At the top of the picture, in the centre, on an enhalocd lotus and
lunar throne, with the moon (white) at his right and the sun (gold) at
his left, presiding aver all is Dorjc Chang [blue), the Divine Uum ol
the Red-Hat School ol Padma Sambhava; for he is held to be the
Evcrliving and Spiritual Source whence continue to emanate, as in
the days of ihc Buddha Shaky a Muni, all the Esoteric Doc trines

ILLUSTRATIONS xtou

underlying ihe Bardo Thikioi, which are referred to on pagps 133 to
t34 of our Lranslation.'

EMBLEMS

u TH E IN DJ AN WM EEL OF THE LAW C/Wm)

m badt of book

From designs aculpttired on the Satichi TopeSi dating from about
500 BkC. to ion A.D.

a. THE LifAf/f/CCROSSED DORJE , . on/roHt anvr^l>ooi

Symbolical of cqiiilibriLPi. immutalMlity, and alinighly poiwr.

(Cf. pp. b3,

3. THE TISETAN WHEEL OF THE LAW (Cft’as-'A'tw^sftor)

p. 119

The Eight-Spoked Wheel (el p. «« a lotus throne and

enhaloed by Flames of Wisdom, is representative of the ThouMnd-
Spoked Wheel of the Good Law of the Buddha, symbol of the
symmetry and completeness of the Sacred Law of the DAmwia, or
Scriptures- The design at the centre, called in Tibeian rgyiuf- tytf,
composed of three whirling BCgmenls, symbolizcs-aa dots the
svastiJta at the centre of the Indian Wheel of the Law-±e SiWA'ainnr,
or change or * becoming ^

4 -THE i> 0 /V£tTHEi/Af- 4 /CSCEPTRE . ./fffwtJTP W
A 1™ of the Thunderbolt of India, the Indian Jupiter, used in
most Iduffflc rilttals (cf. pp- to, io 8 », 137-8. symbolical of

dominion owr sattg'sa^'c {of wwldliy)

1 It fhould br aolHl that «ch of the
piradiie fWlm or hdl-wwid in which to™- hnnE* b^h ; ^ ^

or the .Acr-huD-n^fcalh "***“ 1 SSLl.

pr^ and . citing pff rf • body (ci pP- i»- 8 ,

« the intonncduic wben« one

a bumin body, OP in the ghost-wgrlii to a ghost h^y, " ™ ^ P „

reetnn, Wich « the dtoe-fodn, in m god body, or in the mjn*/oh* IP "

bod^ir in ore Of the hell- in * l»dy il a h"?

of d^ng there until the puigetJ«i » fo=ipUle. roSim oS

any ell^r of the .hcr-h«m«D-deith lUt^ lU noi^l |p^ “

ojlh u ■ hnmu being. Tbe Tree God. M ^ r^lM^

utdeins, hi beyond -II -talel of Embodiment, bcyoml -II

heS«n^ beyoid the beyond N.Uiret It » «llrf JV^nrne tTH*.

Jfj«i«j.Jirfoj% See Addend-, V, pp. WM-Sa-

xxxiv

FIMBLEMS

S THE MANTRA OF CHEN RAZEE {Avalokiteahvara)

facing p, 167

In Ranjii or Lofi/sa lodian charactwa of aboyt the aevooth century
Lnrds^ chsni.cter% slightly modified^ are used In Tlbetun oLann-
scripts, comntcnly on tkle-pa|^. In Ttbetan characters the sacred

Manfm is

which means literally: ’ Om I The Jewel in

the Lotus! Hum !* (CE pp. 134', 149^ aodi)

THE TIBETAN BOOK OF THE DEAD

PSYCHOLOGICAI. COMMENTARY
By Dr C. G.

Translated by R. F. C. Hull from Das Tibetunische Toienbuch

Befoctt embarking upon the psychological coEomejitary', I should
like to say a few words about the text itself. The Tibetan Book of
the Dead^ or the Bardo Tkodd, is a book of instructiorts for the
dead and dyings Like The Egyptian Book of the Dead^ it is mean t to
be a guide for the dead Tnan during the period of his Bardo
existence, symbolically described as an mtennediate state of
forty-nine da)-^' duration between death and rebirtli. The text

1 To one d 1 Df, Jung's mcKt syccesstul discipliK, l>r, James Kirscli.
Analytical PSychnlogiat, of Los Angeles^ Csdifomia. who iii5CTifi&^
thii FH:^%tiolDgic^ CeunmcntaLr? with Dr. Jung in ZOiich and aMad in
its EngMah tmnalatjon, tins Editor is indebted for the important pretotory
admanitum which. foUowiS, addrcsiied. to the Oriental reader:

‘ Ttna book aridresaes itself, primuiJy^ to the Oecideatjil i^adef, and
attempts to describe hnpoftant Oriental esperiaiic^ and conceptians in
Occidental terms. Dr. Jung seeks to facilitate this diffimdt undertalnng by
his f^yrhalD^ical Ccimmentary, It is, th^fore, unavoidable that, in so
doing, he emiidaj's ten uis whiELh j^e famdiar to the Occidental mind but
which are, in ftome instances, objecriunable to the QnentaJ mind.

"One such Objectwmable term is aoul ^ According to Buddhistic
belief, the “ soul ' is ephiameraJ, is an illuaiOD, ami, thc«forer baa no real
existence The Germanic wc-rd " SttU as cmplayed in the adginal trfmiaii
veraion of this Pbychologiaa Commentary, is not synonymous the

Engiifth word *’ Soul 'V although ccmmonly so translated- StgU is
an andrait word« aanctianed by Germanic traditinn and used, by Ontitaild-
ing German myatica like Ecfchart and great German poets like Goethe, to
aigmfv the UJtunate Reality, symbolUod in feminino, or shakU, aspect
H mi'n Dr. JiHig uses it poetically with reference to the " F^hc v as
the Collective I^ycbE. In psychritoeical language it represents the Collec-
tivB Uncaaad&tti, as boing the matrix of everything. It is the womb of
everything^ even of the fJABjnBid'JVSyn: it is the f?Aa^ #wfl’■ /fuyn

* Acoordkccly, Oriental readers are invited to pnt aside, for the J™c
being, their understanding of “ aonJ and to accept Dr. Ji^g s iw of the
word, in mdef to be able to follow Mm with an open mind into the depths
where he seeks to build a bridge from the ^hora of the Onset to the bhare
of the Ooddsnt, and to teil of ihe variQua paths Itading to the Great
L-iberattoia K the f/nn Scf/wj-*

X1UCV1

PSYCHOLOGICAL COMMENTARY

falls into three parts. The fiirt part, called Chikhai Bardo,
describes the psychic happenb^ at the moment of death. The
second part, or Chonyid Bardo, deals with the dream-state which
siapervenes immediately after death, and with what are failed
' ^rwiic illusions The third part, or Sidpa Bardo, cancems the
onset ofthehirth-instinct and of prenatal events. It ischaiacteristic
that supreme insight and illumination, and hence the greatest
possibility of attaining liberation, are vonchsafed during the
actual process of dsing. Soon afterward, the ‘ illusions ' begin
which lead eventually to reintamation, the iUiiminative
growing ever fainter and more multifarious, and the vtsions mote
and more terrifying. This descent illustrates the estrangement
of consciousness from the liberating troth as it approaches nearer
and nesxer to physical rebirth. The purpose of the instruction is
to fix the attention of the dead man, at each successive stage of
(klusion and entanglement, on the ever-present possibility of
Uheration, and to explain to him the nature of his visions. The
text of the Bardo Th^ol is recited by the Idma in the presence of
the corpse.

1 do not think 1 could better discharge my debt of thanks to the
two previous translators of the Bardo TAodof, the late Lama
Kaai Dawa-Samdup and Dr, Evans-Wentz, than by attempting,
with the aid of a psychological commentary, to make the magni'
ficent world of ideas and the problems contained in thU treatise
a little more intelligible to the Western mind. I am sure that all
who read this book with open eyes, and who aUow it to impress
itself upon them without prejudice, will reap a rich reward.

The Bardo nddtd. fitly named by its editor. Dr. W. Y. Evans-
Wentz, ■ The Tibetan Book of the Dead caused a considerable
stir in English-speaking countries at the time of its first appearance
in 1927. It belongs to that class of writings which are not only of
interest to specialists in Mahayana Buddhism, but which also,
Iwause of their deep humanity and their stiU deeper insight into
the secrets of the human psyche, make an especial appeal to the
lajman who is seeking to broaden his knowledge of life. For years
ever since it was first published, the Bardo Thodid has hero mv
comtant companion, and to it 1 owe not only many stimulating

n- "’""y fimdamental insights.

Unlike TAe Egyptian Book of iko Dead, which always prompt one

PSYCHOLOGICAL COMMENTARY xsxvu

to say too inuch or too little, the Bard^i Thodol oSers one an intel¬
ligible philosophy addressed to human beingis rather than to gods
or primitive savages. Its ptiilosophy contains the quintessence
of Buddhist psychological criticisni; and, as such^ one can truly
say that it is of an unexampled superiority. Not only the ‘ wrath¬
ful ' but also the ^ peaceful * deities are conceived as Mflgsmc
projections of the human psyche^ an idea that seems all too obvious
to the enlightened European, b^zause it reminds him of his own
banal simpIihcationSi But though the European can easily
explain away these deitieg as projections* he would be quite incap¬
able of positing them at the same timeas real. The BitrdoThodolc^
do that, because, in certain of its most essential metaph 3 ^^caJ
premises, it has the enlightened as well as the unenlightened
European at a disadvantage. The ever-prteentj unspoken
assumption of the Bardo 77k5^ is the antinominal cliaracter of all
metaph 3 ^cal assertions, and also the idea of the qualitative differ¬
ence of the various Levels of conscioasness and of the metaph^'ai'
cal realities conditioned by them. The background of this
unusual book is not the niggardly European ' either-or but a
magnificently affirmative ^ both-and \ This statement may
appear objectionable to the Western philosopher, for the West
loves claritj' and unambiguity; consequently, one philosopher
cliogs to the position, * God is", while another clings equally
ferip^ently to the negation. ' God is notWTiat would thrae
hostile brethren make of an assertion like the foliowiiig;

* Recogniring the voidness of thine own intellect to be Buddha-
hood, and knowing it at the same time to he thine own con¬
sciousness, thou shaft abide in the state of the divine mind of
the Buddha,'

Such an assertion is, 1 fear, as unwelcome to our Western philo¬
sophy as it is to our theology. The Bard^ ThMol is in the highest
d^ree psychological in its outLook^ but, with us, philosophy and
theology are still in the mediaeval, pre^psychological stage where
only the agsertiDns are listened to* explained, defended, criticized
and disputed* while the authority that makes them has^ by
general consent^ been deposed as outside the scope of discussion.

Metaphysical assertions, however, are sUU^menis of th^ psyche,
and are therefore psychological. To the Western miiid^ which
compensates Its well-known feelings of resentment by a slavish

Xxxviii PSYCHOLCXilC.^L COMMENTARY

T^ard for * rational * explanatioiis* this obvious tmth Sffliis all
too obvious, or else it is seen as an inadmissible negation of meta-
physical ' truth \ Whenever the Westerner hears the wpffd
' psychological \ it always sonnds to him like “ o*ly p 5 ychologkal^
For him the " sool * is something pitifiilly small, iinworthy, pCT-
sonal, subjectix'e, and a lot more besides. He therefoie prefers
to use the word ^ mind ' instead, though he likes to pretend at the
same time that a statement whidi may in fact be very subjective
indeed is made by the ' mind \ nahirally by the ' Urdversal
Mind *, or even—at a pinch—by the * Absolute " itself. THs
rather ridiculDus presumption is probably a compensation for the
regrettable smallness of the soul. It almost seems as if Anatole
France had uttered a truth which were valid for the whole
Western world when, in his Cathdrined'-ALexandrie

ofiers this advice to God: * D(?nms leur und aWp mats une
peiiie * \ [' Give them a soul^ but a little one*']

It is the soul which, by the divine creative power inherent in it*
makes the metaphysical assertion; it posits the distinctions
between metaphysical entities. Not only is it the condition of all
metaphysical reality, it is that reality,*

With this great psychological truth the Bardo Thodol opens.
The book is not a ceremonial of huriai, but a set of instruc±ions
lor the deadp a guide through the changing phEnomena of the
Bardo realm, that state of existence which continues for 4^ days
after death until the next mcamation. If we disregard for the
moment the supra.-temporayty of the soul—which the East
accepts as a self-evident fact—we* as readers of the Bardo Thddol,
shall be able to put ourselves without difficulty in the position ol
the dead man, and shall consider attentively the teaching set
forth in the opening section, which is outlined in the quotation
above. At this point, the following wonjs are spoken, not pre¬
sumptuously, but in a courteous manner:—

' O nobly-bom (so and so), listen- Now thou art experiencing
the Radiance of the Clear Light of Pure Reality. Recognise it.
O nobly-bona, thy ptEBCtit intellect, in real nature void, not

ikes appMitsnt th* LatcTiretitive imporbance ot the
above. xxiv, conctmuig the diRercuce bi

MBl of the Ejiglish re^eria^ and of the term
t-rennaii: and, at Uus pnmt, rcaderfii wouk) benefit

^Tbls paragraph mu
Annotation set forth
meaning of th? term
~ S4iU “ of the anginal
by TO-reading the amn

PSYCHOLOGICAL COMMENTARY

formed into an>lJiing as regards characteristics or colour,
naturally voidp is the very Reality, the All-Good,

" Thine own mtellect, which is now voidnesSp yet not to be
regarded as of the yoidness of nothingness, but as being the
intellect itself, unobstniced, shinTiig, thrtUing. and bfosful, hi
the very consciousness, the All-good Buddha."

This realization is the Dkarma-Kayn state of perfect eidight-
emnent; or^ as we should express it iu our own language, the
creative ground of all jnetaphysicaJ assertion is consdonsness, as
the invisible, intangible manifestation ol the soul. The ' Void-
ness * is the state transcendent over all assertion and all predica¬
tion. The fulness of its discriminative manifestations still lies
latent in the soul.

The text continues;^—

^ Thine own consciousness, s hining , void, and inseparable
from the Gr^t Body of Radiance, hath no birth ^ nor death,
and is the Immutable Light’—Buddha Aniitabha.'

The soul [or, as here, one^s own consciousness] is assuredly not
small, but the ladianl Godhead itself. The West finds this statement
either very dangerous, if not downright blasphemous, or else
accepts it unthinkingly and then sufiers from a thcosophical
inflation. Somehow we always have a wrong attitude to these
things. But if we can master ourselves far enough to refrain
from our chief error of aJwav's wanting to do something with
things and put them to practical use, we may perhaps succeed
in leamirig an important lesson from these teachings, or at
least in appredating the greatness of the Bardo Th^ol, which
vouchsafes to the de^ man the ultimate and highest truth, that
ev*eu the gods are the radiance and reflecrtion of ow own souls.
No sun is thereby eclipsed lor the Oriental as it would be for
the Christian^ who would feel robbed of his God; on the contrary,
bis soul is the light of the Godhead, and the Godhead is the soul.
The East can sustain tliis paradox better than the unfortunate
Angelus Silesius, who even today would be ps^'chologically farm
advance of his time.

Tt is highly sensible of the Bardo to make dear to the

dead maji the primacy of the soul, for that is the one thing which

xl

PSYCHOLOGICAL COMMENTARY

liie doe^ not make clear to us. We are so hemmed in by thin^
which jostle and oppress that we nev^er get a ctiaiice^ in the
midst of all these " given ' things, to wonder by whom they
^ ' given It IS from this world of ' given * things that the
dead man liberates hi ms elf; and the pnipase of the instruction
is to help him towards this liberation, We^ if we put oinselves
in his place, shall derive no lesser reward fnmi it, since we leam
from the veiy first paragraphs that the ' giver * of all * given *
things dwells wItMn ns. This is a truth which in the face of all
e\idence^ in the greatest things as in the smallestp is never known,,
although It is often so very necessary, indeed vital Tor us to know it.
Such knowledge, to be sme, is suitable only lor contemplatives who
are minded to understand the purpose of existence^ for those who
are Gnostics by temperament and therefore believe in a saviour
who, like the saviour of the Mandaeans, calls himself ' gnosis
of life ' d'hajit). Perhaps it is not grunted to many of us

to see the world as something ' given \ A great reversal of stand¬
point, calling for much sacrihce, is needed before we can see the
world as ' given' by the very nature of the sotiL It is so much
more straight-forward, more druniatir, impressive, and therefore
more convincing^ to see that all the things happen to me than to
observe bow I make them happen. Indeed, the animal nature of
man makes hhn re^t seeing himself as the maker of his circum¬
stances. That is why attempts of this kind were always the object
of secret initiations, culminating as a rule in a figurative death
which symbotiied the total character of this reversal. And, in
point of fact, the instruction given in the Bardo Tkddol serves to
recall to the dead man the experiences of his initiation and the
teachings of his guru, for the insttuction is, at bottom, nothing
less than an initiation of the dead into the Bardo life, just as the
initiation of the Jiving was a preparation for the Beyond. Such
was the case, at least, with all the mystery cults in ancient dviii-
zations from the time of the Egj^ptian and EJeusinian mysteries^
In the initiation of the living, however, thb " Beyond * is
not a world beyond death, but a reversal of the mmd^s mtentionB
and outlook, a payctologicai ^ Beyond ' or, in Christian terms,
a ‘ redemption ‘ from the trammels of the world and of dn.
Redemption is a separation and deliverance from an earlier con-
dition of darkness and unconsciousness* and leads to a o^ndition

PSYCHOLOGICAL COMMENTARY

xli

of illummation and releasedtiess, to victory and transcendence
over everything ' given

Thus far the Bard(^ Tkodol is, as Dr. Evans-Weatx also feels, an
initiation process whose purpose it is to restore to the soul the
divinity it lost at birth. Now it is a charactertistic of Oriental
religious literature that the teaching invariably begins with the
most important item, with the ultimate and highest principles
which, with lis, would come —as for instance in Apujeius^
where Lucius is worshipped as Helios only right at the end.
Accordingly* in the Bardo Tkddol, the initiation is a series of
diminishing climaxes ending witli rebirth in the womb. The only
" initiation process" that is still alive and practised todaj" in the
West is the aiiai>'s!s of the unconscious as used by doctors lor
therapeutic purposes. This penetration into the ground-lnyem
of consciausness is a kind of rational maieutics in the Socratic
sense, a. bringkig forth of psychic contents that are still
gemiiiial, subLiminaL and as yet tmbom^ Origmally. this therapy
took the form of Freudian psychoanalysis and was mainly
concerned with sexual fantasies. This is the realm that corres¬
ponds to the last and lowest region of the Bard^, known as the
Sidpa Bard<», where the dead man, unable to profit by die teach¬
ings of die Ckikkai and Ck^yid begins to fail a prey' to

sexual fantasies and is attracted by the vision ol mating couplea^
Eventually he is caught by a womb and bom into the earthly
world again. Meanwhile, as one might expect, the Oedipus complex
starts functioning. If his karma destines him to be rebO'm as a
man. he will fall in love with his mother-to-be and will find his
father hateful and digusting^ Converselyn the future daughter will
be highly attracted by her father-to-be and repelled by her
mother. The European passes through this specifically Freudian
Hrtmaiti when his unconscious contents are brought to light under
analysis^ but he goes in the reverse directiori. He journeys back
through the world of infantile-sexual fantasy to the womb. It has
even been suggested in psychoanalytical circles that the trauma
par excellence is the birth-expenence itself—nay more, psychoana.’-
lysts even claim to have probed back to memories of intra¬
uterine origin. Here Western reason reaches its limit, tmfortu-
nately. I say ' unfortunately ** because one rather wishes that
Freudian psychoanalysis could have happily pursued these so-

/

PSYCHOLOGIC.^L COMMENTARY

ylii

called mtra-uterine experiences still further back; had it suc¬
ceeded in this bold undertakijig, it mmld sirrely have come out
beyond the Sidpa Bardo and penetrated from behind into the
lower reaches of the ChcKyid Bard^. It is true that with the
equipmeDt of our eating biological ideas such a venture would
not have been crowned with success; it would have needed a
wholly difierent kind of philosophical preparatidu from that based
on current scientific assumptions. But, had the journey back been
consistently pursued, it would undoubtedly have led to the
postulate of a pre-utcrinc existence, a tme Barda life, if only it
had been possible to find at least suoie trace of an experiencing
subject. As it was, the psychoanalysts never got beyond purely
conjectural traces of mtra-uterine experiences, and even the
fatuous " birth trauma ' has remaiued such an obvious truism
that it can no longer explain anything, any more than can the
hypothesis that life is a disease with a bad prognosis because its
outcome is always fatal.

Freudian psychoanalysis, in all essentiaj aspects, went

be>™d the experiences of theSirf^a Eardo; that is, it was^ unable
to extricate itself from sexual fantasies and similar " incompat¬
ible ' tendeucies which cause anxiety and other aflective states.
Nevertheless, Freud's theory- is the first attempt made by the
West to investigate* as if from below, from the animal sphere of
instinct, the psychic territory that corresponds in Tantric
Liinaism to the Sidpa Bardo. A very justifiable fear of
metaphysics prevented Freud from penetrating into the sphere of
the ' occultIn addition to this, the Sidpa state, tf we are to
accept the psychology of the Sidpa Barda, h ebaracterizM by
the fierce wind of karma, which whirls the dead fuan along until
he comes to the " womb-door \ In other words, the Sidpa
state permits of no going back, because it is sealed ofl against
the Chonyid stat^ by an inleuse striving downwards, towards
the animal sphere of instinct and phy^caj rebirth. That is to
say* anyone who penetrates into the unconscious with purely
biological assumptions will become stuck in the instinctual sphere
and be unable to advance beyond it, for he will be pulled back
again and again into phy-ricai existence. It is therefore not
possible for Freudian theory to r^ch anything except an
essentially negative venation of the unconscious, ft is a ' nothing

PSYCHOLOGICAL COMMENTARY xliii

but '* At the same time, it most be admitted that this view of
the ^ die is typically Western, oiily it is expressed more blatantly,
more ptainly, and more ruthlessly than others wonH have dared
to express it, though at bottom they thmk no drfferently. As to
what * mind ' means in this connection, we can only cherish the
hope that it will carry conviction, Butr as even Max Scheler noted
with regret, the power of this * mind * is, to say the least of it,
doubtful,

r think, then, we can state it as a fact that with the aid of
ps}''choanalyiris the rationalizing mind of the West has pnshed
forward into what one might call the neuioticisoi of the Sidpn
state, and has there been brought to an inevitabile standsnil
by the uncritical assumption that e\^ery^hing psychological is
subjective and personaL Even so, this advance has been a great
gain, Inasmtich as it has enabled us to take one more step behind
our conscious lives. This knowrledge also gives os a hint of how
we Dtight to read the f^ardo Yhodiil —that is, backwards. If, with
the help of our Western science, we have to some extent succeeded
in understanding the psj^chological character of the Sidpa Bsrdo,
our next task b to see if we can make anything of the preceding
Chmyid Bardo,

The Ch^yid state is one of kffrmif: illusion that b to say+
illusions which result froni the psychic residua of previous
existences. According to the Eastem ^dew, kamu implies a sort
of psychic theory^ of heredity based on the hypothesis of reincar¬
nation, which in the last resort is an hypothesis of the supra-
temporality of the soul. Neither our scienti&c knowledge nor
our reason can keep in step with this idea. There are too
many ifb and hut's. Above all, we know d^iperately little about
the possibUitifti of continued existence of the individual 5otil alter
death, so little that we cannot even conceive how anyofie could
prove anything at all in this respect. Moreover, we know only
too well+ on epistemological grounds, that snch a proof would be
j ust as impossible as the proof of God. Hence we may cautiously
accept the idea of kurma only if we understand it as psychic
heredity in the very widest sense of the word. Psychic heredity
does exist—that b tosaVn there is inheritance of psychic charac¬
teristics such as predisposition to disease, traits of character*
special gifts, and so forth* It does no violeace to the p^chic

xUv PSYCHOLOGICAL COMMENTARY

n&tiire of these comples facts if natnral sdence reduces them to
what appear to be physical aspects (nuclear structures in cells,
and so on). They are essential phenomena o| life which express
themselves, in the main, psychically, just as there are other
inherited characteristics which express thmiselves, in the main,
phj^ologicallyp on the physical leveL Among these inherited
psychic factors there is a special class which is not cemfined either
to family or to race* These are the universal dispositions of the
mind, and they are to be understood as analogaus to Plato*5
forms in accordance with which the mind organize its

contents. One conld also describe these forms as caUgorics
anal^ous to the logical categories which are always and
everywhere present as the bask pcFstulates of reason. Only,
in the case of our ' forms \ we are not dealing with categories
of reason but with categories of the As the products

of imagination are always in essentn visual, their forms must,
from the outset, have the character of images and moreover
of iypical images, which is why^ following St. Augustine^ I call
them ' archetypes". Compamtive religion and mythology are
rich mines of archetypes, and so is the psychology of drains and
psychoses. The astonishing parallelism between these images
and the ideas they sejAT to express has frequently given
rise to the wildest migration theories, although it would have
been far more natural to think of the remarkable similarity of the
human psyche at all times and in aU places. Archetypal fanta^'-
forms are, in fact, repiioduced spontaneously anytime and any-
where,^ without there bemg any conceivable trace of direct trams-
mission^ The original structtiiaJ components of the psyche are of no
less surprising a unifonnity than are those of the visible body.
The archetypes are, so to speak, organs of the pre-ratiouaj psyche.
They are eternally inherited forms and ideas which have at first
no specific content. Their specific content only appears in the
coume of the individual's life, when personal experience is taken
up in precisely these forms. If the archetypes were not pre-existent
in identical form everywhere, how could one explain the fact, pos¬
tulated at almost every turn by the Bardo that the de^ do

not know that they are dead, and that this assertion is to be met
with just as often in the dreary', half-baked literature of Euro¬
pean and American Spiritualism? Although we find the same

PSYCHOLOGICAL COMMENTARY xlv

assertion in Swedenbofgp knowledge of his writings can hardly
be sufficiently widespread for this little hit of infonnation to have
been picked up by every smalLtown' roedhnH Anii a coaoection
between Swendenborg and the Eardo Thod^d is completely
unthinkable- It is a primonlM. universal idea that tlie dead
simply continue their earthly existence and do not know that
they arc disembodied spirits—an archetypal idea which
enters into unmediatc, visible manifestation whenever anyone
sCffi a ghost- It is significant, too, that ghosts all over the world
have certain features in common. 1 am naturally aware of the
unvenfiable spiritualistic hypothesis* thoi^gh 1 have no wish to
make it my own. I must content myself with the hypa^esis
of an omnipresent, but differentiated, psychic stnicturc which is
inherited and which necessarily gives a certain form and dirKtion
to all eKperieuce. For, jnst as the organs of the body are not mere
lumps of indifierent, passive matter^ but are dynamiEr, functional
complexes which assert themselves with imperious urgency, so
also the archetypes, as organs of the psyche, are dynamic, instinc¬
tual complexes which determine psychic life to an extraordinary
degree. That is why 1 also call them domtn^iUs of the unconsclousH
The layer of unconscious psyche which is made up of these
universal dynamic forms f have termed the €oii^€hv£ M-wetm-
scious.

So far as 1 know, there is no inheiitance of individual
prenatal, or pre-uterine, memories, hut there are undoubtedly
inherited archetypes which are, however, dm old uf content,
because^ to begin with, they contain no personal experiences. They
only emerge into consciousness when personal experiences have
rendered them viable. As we have seen. Sidpa p^^chology con¬
sists in wanting to live and to be bom. (Tbe Sidpo Euj^Jq is tbe
- Bardo of Seeking RebirthSneb a state, therefore, predndes
any experience of transubjective psychic realities, unless the
individual refuses categoritilly to be bom back again into the
world of consciousness. According to the teachings of the Sardo
Th^dol, it is still possible for him. in each of tbe states, to

reach the Dharma-Kdya by transcending the four-faced Mount
Mere, provided that he does not yield to his desire to follow the
* dim lights \ This is as much as to say that the dead man must
desperately resist the dictates of reason, as we understand it.

xlvi

PSYCHOLOGICAL COMMENTARY

and give up the supremacy of ^ohood, regarded by reascm as
sacrosanct* What this means in practice is complete capitulationi
to the objective powers of the psyche, with all that this entails; a
kind of sjTubolical death, corresponding to the Judgement of the
Dead in tht SidpaBardo. It means the end of aUconsdous, mtionalp
morally responsible conduct of life, and a volttnlary sturendcr to
what the Bardo Tkodol calls ' kiirfnic illiisiott Karmtc lUusioa
springs from belief in a visionary world ol an extremely irrational
nature, which neither accords with nor derives from cur
rational jndgements bnt is the exclusive pnidiict of uninhibited
imagination. It is sheer dream or ' fantasy’' ^ and every welU
meaning person will instantly catition ns against it: nor indeed
can one see at first sight what is the difierente between fantasies
of this kind and the phantasmagoria of a lunatic. Very often only
a slight abaissem^ du niveau fnrnlal is needed to unleash
this world of fllusion. The terror and darkness of this moment
has its equivalent in the experiences described in the opening
sections of the Sidpa Barda^ Bnt the contents of this Bardo
also reveal the archetypes, the karmic images which appear
first in their terrifying form. The Ckonyid state is eqtd\^aJeDt
to a ddibemtely induced psychosis.

One often hears and read.s about the dangers of yoga, particu¬
larly of the ill-tepated Kumiaiimyoga. The deliberately induced
psychotic state, which in certain unstable individuals might
easily lead to a real pss'chosis, is a danger that needs to be taken
very^ seriously indeed. These things really are dangerous and
ought not to be meddled with in our typically Western way. It
is a meddling with late, which strikes at the very' roots of
human existence and can let loose a flood of sufferings of which
no sane person ever dreamed. These sufferings correspoiid to
the helMsli torments of the Chbnyid state, described in the text
as follows:—

* Then the Lord of Death will place round thy neck a rope and
drag thee along; he will cut off thy head, tear out thy heart,
pull out thy intestines, Hck up thy brain, drink thy hlcjod,
eat thy flesh, and gnaw thy bones: but thou wilt be mcapabk
ot dv'ing. Even when thy body is hacked to pieces, it will
revive again. The repeated hacking will cause intense pain and
torture.'

PSYCHOLOGICAL COMMENTARY slvu

TheM tortuies aptly desciiliB the real nature of the danger;
it is a diaiutegration of the wholeness of the B^do body, which
is a khid of ' subtle body' constituting the visible envelope
of the psychic self in the afte^^ieath state. The psychological
equivalent of this dismembennent is psychic dissociation. In its
deleterious form it would be schizophneuia {split mind). This
most common of all mental illnesses consists essentially in a
marked abaissemeyd du niveau menial which abolishes the
nonnal checks imposed by the consdoua mind and thus gives
unhinited scope to the play of the unconscious ' dominants \

The transition, then, from the Siifa state to the CkSnyid state
is a dangerous reversal of the aims and intentions of the conscious
mind. It is a sacrifice of the ego's stability and a surrender to the
extreme uncertaiuty of what must seem like a chaotic riot of
phantasmal forms* ^Tien Freud coined the phmse that the ego
was ■ the true seat of anxiety he was giving voice to a very true
and profound intuition. Fear of sclf-^crifice lurks deep in
every ego^ and this fear is often only the precanousljf
controlled demand of the unconscious forces to burst out in full
strength. No one who strives for selfhood (iudi viduation) is spared
this dangerous passage, for th at which is feared also belongs to the
wholeness of the self—tlie sub-human, or supra-human, world of
psychic ' dominants' from which the ego ongmally emandpated
itself with enonnoos effort, and then only partially, for the sake
of a more or less illusory' freedom. This liberation is certainly a
necessary and very heroic undert akin g, but it represents
nothing final: it is merely the creation of a tubjeel, who, in order to
6nd fulfilment, has still to be confronted by an objed. This, at fipt
sight, would appear to be the world, which is swelled out with
projections for that very purpose. Here we seek and find our
difificulties, here we seek and find our enemy, here we seek and
find what is dear and precious to us; and it is comforting to know
that all evil and all good is to be found out there, in the visible
object, where it can be conquered, punished, destruyed or
enjoyed. But nature herself does not allow this paradisal state of
innocence to continue for ever. There are, and always have^been,
those who cannot help but see that the world and its experienMS
are in the nature of a symbol, and that it really reflects something
that lies hidden in the subject himself, in his own transubjective

xlviii PSYCHOLOGICAL COMJTENTARy

reality. It fiiom this profound mtiiition, according to tSmaisi
doctrine, that the CkSr^td state derives its true meanitig which is
why the Ckonyid Barda is entitled' The Bardo of the Experiendne
of Reality

The reality experienoed in the Chmyid state is. as the
last section of the conespondlng Barda teaches, the reahty of
thought. The' thought-forms' appear as realities, fantasy tabes
on real form, and the terrifying dream evoked by j^drtna and played
out by the anconscious ‘ dominants' begins. The first to appear
(if we read the text backwards) is the all-destroy ing God o.f Death,
tfaeepitomeof all terrors; heis followed by the 28‘power-bolding’
and smister goddesses and the 58 ' blood-drinking ‘ goddesses.
In spite nf their daemonic aspect, which appears as a confusing
chaos of terrifying attributes and monstrosities, a certain order is
already discernible. We find that there are coni}nmGS of gods and
goddesses who are arranged accordiig to the four directions and
are distinguished by typical mystic colonrs. It gradually becomes
clearer that all these deities are organized into or

circles, containing a cross of the four colours. The colours are
co-ordinated with the four aspects of wisdom:

(I) White =^the light-path of the inirror-like wisdom;

(a) Y e]lDw=the light-path of t he wisdom of equality;

{3) Red—the light-path of the discriminative wisdom;

{ 4 ) Green=the light-path of the ali-performing wisdom.

On a higher level of insight, the dead man knows that the real
tliought-fonns all emanate from himself, and that the four light-
paths of wisdom which appear before him are the radiations of
his own psychic faculties. This takes us straight to the ps^'chol-
og 3 ' of the Idmaisiic maj^ata. which I have already discussed in the
book 1 brought out with the late Richard Wilhelm, The Secret
of the GMtn Fiuwsr*

Continuing our ascent backwards through tlie region of the
Chdttyid Barda, we come finally to llie vision of the Four Great
Ones: the green Amogha-Siddhi. the red Amitabha. the yellow
Ratna-Sambhava, and the white Vajra-Sattva, The ascent ends
with the effulgent blue light of the Dharma-Dhdiu, the Buddha-
b^y, which glows in the midst of the rnamiaia from llm heart of

W'ith this final vision the karmic illusioirs cease; consciousness.

PSYCHOLOGICAL COMMENTARY

xlijc

weaned away from all form and from all attactunent to ubjeets,
retums to tbe timelessH inchoate state of the Dharma-K^ya.
Thus (reading backwards) the Chikkai state, which appeared at
the moment if death, is reached.

1 think these few^ hints will suffice to give the attentive reader
some idea of the psychology of the Barda ThMtd* The book des¬
cribes a way of initiation in reverse^ which, mUike the eschato¬
logical expectations oi Quistianityj prepares the soul for a descent
into physical being. The thorougMy intellectualistic and ration¬
alistic worldly-mindedness of the European makes it ad^risahle
for us to reverse the sequence of the Bardo TkSdoi and to regard
it as an account of Eastern initiation experiences, though one is
perfectly free, if one chooses, to substitute Christian symbols for
the gods of the Chonyid Bardo. At any rate, the sequence of
events as 1 have described it oEers a dose paialJd to the pheno¬
menology^ of the European unconscious when it is undergoing an
* initiation process", that is to say, when it is being anaiy^.
The transformarion of the unconscious that occurs under analysis
makes it the natural analogue of the religious initiation cere¬
monies^ which do, however^ differ in principle from the natural
priocess in that they forestall the natural course of development
and substitute for the spontaneous production of symbols a deb'b-
erately selected set of symbob prescribed by tradition. We can
see this in the Ex^ciiia of Ignatius Loyola, or in the yega medita¬
tions of the Buddhists and Tantiists.

The reversal of the order of the chapters, which 1 have sug¬
gested here as an aid to understanding, in no way accords with
the original intention of the B^do ThMoL Nor is the psycho¬
logical use we make of it anything but a secondary intentionp
though one that is possibly sanctioned by Ismaisi customr The
reaJ purpose of this singular tiook is the attempt, which most
seem very strange to the educated European of the twentieth
centm^'', to enlighten the dead on their journey through the
regions of the Bardo, The Catholic Church is the only place in the
world of the white man where any provision is made for the souls
of the departed- Inside the Frote^tant camp, with its world-
affirming optimism, we only find a few rnediumistic ' rescue
circles ", whose main concern is to make the dead aware of
the fact that they m dead. But, generally speaking, we

iHl

I

PSYCHOLOGICAL COMMENTARY

have nothing in the West that is in any way compaiahle to the
Bardo Tiddtd, eicept for certain secret writings which are inacces¬
sible to the wider public and to the oidinaiy scientist- According
to tradition, the Bardo TTtddol, tcxj, seems to have been induded
among the * hidden ' boolcs, as Dr. Evans^Wentz makes clear in
his Introduction. As such, it forms a ^lecial chapter in the
magical ' cure of the soul' which extends even beyond death.
This cult of the dead is lationaJIy based on the belief in the supra*
temporality of the soul, but its iiratjonal basis is to be found in
the psychological need of the living to do something for the
departed. This is an elementary need which forces itself upon
even the most ‘ enlig htened' mrUviduals when faced by the
death of relatives and friends. That is why, enUghteninent or no
enlightenment, we still have all manner of ceremonies for the
dead. If Lenin had to submit to beirig embalmed and put on
show in a sumptuous mausoleum like an Egyptian pharaoh, we
may be quite sure it was not because his followers believed in the
resurrection of the body. Apart, however, from the Masses miH
for the Sold in the Catholic Church, the provisions wt make for the
dead are rudimentary' and on the lowest level, not because we
cannot convince onrsdves of the soul's Lmmortality, but because
we have rationalized the above-mentioned psychol^cal need out
of existence. We behave as if we did not have this need, and
because we cannot believe in a life after death we prefer to do
nothing a^ut it. Simpler*nunded people follow their own feelings,
and, as in Italy, build themselves funeral monuments of gruesome
beauty. The Catholic Masses for the soul are on a level consider¬
ably above this, because they are expressly intended for the
psychic welfare of the deceased and are not a mere gratificatioii
of lachrymose sentiments. But the highest application of spiritual
effort on behalf of the departed is surely to be found in the bstrac-
tioQs of the Bardo They are so detailed and thoroughly

adapted to the apparent changes in tlie dead man’s condition that
every serious-minded reader must ask himsdf whether these wise
oM tamos might not, after all, have caught a glimpse of the fourth
dimension and twitched the veD from, the greatest of life’s
secrets.

If the truth is always doomed to be a disappointment, one
almost feels tempted to concede at least that m«di reality to the

PSYCHOLOGICAL COMMENTARY

li

vision of life in the Bardo. At any ratCj. it is tuiexpectedly criginaL
if nothing else^ to find the after-death litate^ of which our religious
imagination has formed the most gfandiosc conceptions, painted
in lurid colours as a tenif\dng dream-state of a progressively
degenerative character. Tlie supreme vision comes not at the
end of the Bardo, but right at the beginning, in the moment of
death; what happens afterward is an ever-deepening descent
into ihusion and obscuration, down tc the ultimate degradation
of new physical hartli. The spiritual ciimaJE b reached at the
moment when life ends. Human life, therdoit, is the vehicle
of the highest perfection it is possihle to attain; it alone gener¬
ates the karma that makes it possible for the dead man to abide
in the perpetual light of the Voidness vdthout clinging to any
objeetp and thus to rest on the hub of the wheel of rebirthp freed
from all illusion of genesis and decay. Life in the Bardo brings no
eternal rewards or punishments, but merely a descent into a new
life which shall bear the individual neara- to his final goaL But
thi<i eschatological goal is what he himself brings to birth as the
last and highest fruit of the labours and aspirations of earthly
existence. This view is not only lofty^ it is manly and heroicH
The degenerative character of Bardo life b coTroborated by the
spiriiuahstic literature of the West, which again and again giv^
one a sickening impression of the utter inanity and banality of
communications from the ' spirit world \ The scientific mind
does not hesitate to explain these reports as emanations from the
tiDcnnscious of the ' mediums ' and of those taking part in the
stance, and even to extend this explanation to the description of
the Hereafter given in Th£ Tib€tan Book 0/ the Dead. And it is
an undeniable fact tliat the whole bctok is created out of the
archet3'pal contents of the unconscious. Behind these thure lie—
and in this our Western reason is quite right—no physical or
metaphorical realities, but ' meroi^'' the reality of psychic facts,
the data of psychic experience. Now whether a thing is ' given '
subjectively or objectively h the fact remaicis that it is. The Bardo
Thddol says no more than this, for its five Dhy^i Buddhas are
themselves no more than psychic data. That is just what the
dead man has to recognize, if it has not aJieadj' become dear to
him during life that his own psychic self and the giver of all data
are one and the same. The world of gods and spirits is truly

lii

PSYCHOLOGICAL COMSfENTARY

^ nothing hut' the coUecti-ve imconsdous inside me. To tum
this sentence Found so that it neods: The coUectiv’e unconscdotis
is the world of gods and spirits outside me, ao intellectual acro¬
batics are needed, but a whole hmnan lifetime, perhaps even
many iiletimes of increasing compUtemss. Notice that 1 do not
say ^ of increasing perfection \ because those who arc ’ perfect *
make another kind of discovery altogether.

• • #

The Bardo Tkodol began by being a " dosed" hook, and so it
has remained, no matter what kind, of conimentaiies may be
written upon it. For it is a book that wiU only open itself to
spLcittial understanding, and this is a capacity which no man is
bom with, but which he can only acquire through special traihkig
and special experience^ It is good that such to all intoits and
purposes' useless * books exist. They are meant for those" queer
folk " who no Icmger set much store by the uses, aims, and min¬
ing of present-day ■ civilisation

INTRODUCTORY FOREWORD
By Lama Anagarika Govinda

It may be argued that nobody can talk about death with
authority who ha£ not died; and since nobody^ apparently, has
ever returned from death, how can anybody know what death is,
or what happens after it?

The Tibetan will answer: 'There is not onr person, indeed,
not one lining being, that has returned from death, in fact,
we all have died many deaths, before we came into this incarna¬
tion. And what we call birth is merely the reverse side of death,
like one of the two sides of a coin, or like a door which
we call " entrance " from outside and " ejcit ftom inside a
room."

Tt is much more astonishing that not everybody remembers his
or her previous death; and, because of this lack of remembering,
most persons do not believe there was a previous deaths Bnt^
likewise, they do not remember their recent birth—and yet they
do not doubt that they were recently bom, The\' forget that
active memory is ordy a stnall part of emr normal consciousnc:^^
and that anr subconscious memory roisters and preser^^ra every
past impression and experience which our waking mind fails to
recall.

There are those who, in virtue of concentratioii and other yflgfe
practices, arc able to bring the subconsdons into the realm of
discriminative conscionsnEss and, thereby, to draw upon the
Unrestricted treasuiy of subconsdons memory, wherein are
stored the records not only of our past lives but the records of the
past of our race, the past of humajiity, and of all pre-human
forms of life, if not of the very consdousness that makes life
possible in this universe.

If, through some trick of nature, the gates of an individual’s
subconsciousness were suddenly to spring open, the unprepared
mind would be overwhelmed and crushed. Therefore, the gates of
the subconscions are guarded^ by all initiatEs, and hidden behind
the vdi of mysteries and symbols.

For this reason, the Bardo Th6doi, the Tibetan book vouch-

liv

INTRODUCTORY FOREWORD

sa^Tig UberatioTi froin the mtennediate state between life and
re-birth,—which state men call deaths—has been cpnched in
5>Tnboljca] language. It b a boot which is sealed with the sex^en
seaLs of silence,—not because its knowledge should be withheld
from the nninitiated, but because its kuowled^e would be mis*
undetHtood, and, therefore, would tend to rnklrad and harm those
who are unfitted to receive it. But the titne has come to bmak the
seals ol sdente; for the hinnan race come to the juncture
where it must decide whether to be content with the sub¬
jugation of the material world, or to strive after the conqnest
of the spirituaj world, by subjugating selfisti desires and
transcending self-imposed limitations^

According to Tibetan tradition, the Th^ci is one of

those works of Fadma-Sambhava whjcb were secretly hidden in
order to piesenre them for later genefations, and which were to be
revealed to the world when the time was ripe. However this may
be, it is a fact that during the persecution of Buddhism by
Langdarma, at the beginning of the ninth centuryp A.D.g innum¬
erable books of the earliest period ot Tibetan Buddhism were
concealed under rocks, in caves, and other places, to prevent thdr
destruction. Since all members of the Buddhist Order and their
supporters were cither killed or driven out of Tibet, most of these
buried scriptures remained where they bad been hidden. Many
of them were recovered during Ehe succeeding centuries and
designated Ttrmas, a term derived from the Tibetan word Gfer,
pronounced Ter, meaning * Treasure", Those who discovered
these spiritual treasures and propagated tlicir teachings were
called Tertdn^^ fmm Tibetan pronounced Ttrion,

meaning " Revealcr o( Treasure '.

This seems to me a far more reasonable explanation for the
tradition of the Terions, which, significantly, is held in the oldest
Schools of Tibetan Buddhism, like the Nyingmapa and Kaig^^uitpa,
tlian the theory- advanced by certain Western critics, that these
scriptures had been ^ faked ' by people who wanted to pass off
their own ideas under the guise of ancient revelations. Such
critics underestimate the r el i g ious smeenty and the deep respect
for the sanctity of spirituaJ tradition which is engrained in every
Tibetan, layman and alike. To add to or omit from the
Sacred Scriptures a single word or letter has ever been looked

INTRODUCTOBY FOREWORD Iv

upoa by Tibetans as a bcinous sm, which even the most impious
wdiiJd fear to cmmiiit.

FurthermoTt, these same cfitics qiiderestiinate the difficulties
of for^in^ and issuing sncJi scriptures, for the fotgtn^ would
require a tedmical and critical krin wledge of history" lingnistics
such as was not only unknown in Tibet^ but such os would have
required a master-nund for its execution* Had a genius of that
sort existed in Tibet^ he would have had no need to resort to
the subterfuge of forgeryp for he could have stood on his own feet,
as did many scholarly genius^ who wrote and taught in their own
name, Nor is it likely that men who could create and propagate
such profound thoughts and lofty ideals as the ^irtiuis contain
would stoop so low as to deceive their fellow-men. And when we
consider that the literature in question is not a matter of a few
isolated treatises but of about a hundred big volumes (according
to tradition 108 volmnes)^ Tunning into tens of thousands of
folios, then the theory' of wiUnl deception becomes not only
improbable, but absurd.

In considering the mfliiences on the Bardo Tkadol of the pre-
Buddhistic religian of Tibet, namely that of the Bdn-pos, there
must bt taken into account the fact that all of those
attributed to Padma-Sambhava dedane, in no uncertain terms,
their adliercnce to him, the very personage who oppo^ and
defeated the Bon-pos. These recovered scriptures cannot ^ there¬
fore, be regarded as propagating Bon ideas.

Even though Padma-Sambhava did adopt into the Buddhist
system some of the local Tibetan deities, to serve as guardians of
the Faith, in doing so he did not give up one inch of Buddhist
ground to the Bdn-pos. but acted in perfect conformity ^th the
principles of orthodox Buddhism, wherein ^ in all Buddhist coun-
tiieSj the deities of the Earth and of space have always been
honooTed and propitiated, as being protectors of the Dhufftta.
ThuSj, the following verses are still rooted^ in the course of the
regular pujd (or ceremony of worship) ^ by the followets of
Therav^a Buddhism, in Ceylon, Burma, Smm, Cambodia, and
elsewhere:—

* Akdsaiihd ca bhumm^itth^, dsvd ndgd jnahiddhikdf

muModitvd, ctraffi raArAAflufi* sdsanam^

These verss mav be rendered into English as follows-

Ivi INTRODUCTORY FOREWORD

" May the beings of the sky [or of spajceJ and of the Earth,

and givds and seipent-spiiits] of great

power,

^ After having shared in the merit [of this
Long protect the Sacred Doctiioe/

Any cultural influence, as between Buddhism and Bonism, was
more in the natture of a one-way traffic t han a tniitual exchange
of ideas; for the Bon-pos, who had no literature of their own^
took over Buddhist concepts and symbols on a vast scale, and
thereby create a literature and an iconography which so greatly
resemble those of the Buddhists as to be almost indistingulshabk
to the casual observer.

There is also cuireiit the wholly arbitraiy^ assertion that it was
the Bon infloence which enconraged laxity in the observance of
Buddhist monastic rules in Tibet and led to a general decline in
tbe standard of Tibetan learning and morality. Whoever has had
the opportunity to stay for even a short time in one of the still
Bbn niDnasteiiea of Tibet, will have noticedp with sur¬
prise, that the rules of celibacy and monastic discipline are
stricter there than in most Buddhist monasterieSp and that for
many of the major sciiptures of the Tibetan Buddhist Canon a
parallel can be found in the scriptures of the Bon-pos. They
have their PT^jndp^afHiUl SutroE^* their ' PrsliyusufHfiip^ii "
(represented in a Wheel of Life of thirteen divisions), their Taniras
and Afan^ros; and their deities mote or less correspond to the
various Buddhas, Bodhisattvas, Devatas, and Dharmapalas of
Buddhism.

It may seem paradoxicalp but it is a fact, that whereas the
older Schools of Tibetan Buddhism, despite their tolerance of
local deitiesp succeeded in breaking the power of Bdnism, it was
the Gelu^, the youngest and most vigorously reiomied School,
which re-introduced one of the most influenrial mstitutions of the
Bon-pos, namely. Slate Oracles in Orade-Temples, in all important
monasteries of the Yellow Sect. The deities who are invoked in
these Orade-T^miples are exdosivdy of Ban origim Among the
older Bnddhist sects, and especially among the Karg^ffitpas, no
such Oracle^Temples exist. This shows that tbe Old Schools,
contrary to commoii belief, are less under the influence of BSman
than the GdugpaSp in spite of the Gelugpas" reforms and stricter

INTRODUCTORY FOREWORD

Ivii

monastic discipline. This stricter momastic discipline of the
Gelugpas really brings them nearer to the above-mentioned
Puritanism of the Ban-pos.

We must, therefore, beware of sweeping statementSp as to
what can be attributed to the induence of Bdnism and what not.
Especialiy is this so because we do not know of what the teaching
o£ Bon consisted before the advent of Buddhism, although we can
safely assume that they were aninustii:, the spiritualised forces of
man and nature bring worehipped, chiefly in their awe-inspiring
and tenif^dng aspects; and certain rituals were performed for
the benefit and the guidance of the dearl Stieh religious practices
as these are commonly found in almost all early civSizatioiis;
and they prevailed in India as much as they did in Tibetn This
" animism ' permeates all Buddhistic texts, wherein every tree
and grove^ and every locality, is held to have its own peculiar
deities: and the Buddha is represented as discoursing with gods
and other spiritual beings, inhabiting the Earth and the realms
beyond, as if that were a most natural procedure. Only a com¬
pletely mteUectualizcd and Westernized Buddhism, which at¬
tempts to separate the rational thought-content of Buddhism
from its equally profound mythological elemEnts, can deny this
anhnistic bajckground and with it the metaphysical foundations
of Buddhism.

The Buddhist universe is alive through and through; it has
no room for inert matter and mere mechanism. And what is
more, the Buddhist is alert to all possibilities of existence and to
all aspects of realitv- If we have read of the fearful apparitions
which suTTonnded the Buddha during the night preceding His
Enlightenment, we need no-t seanzh for Bon iufiucnces in rriation
to the ^j!iimal-headcd monsters that appear from the abyss of the
subconsciotis mind in the hour of deaths or in the visions of medi¬
tation. Wrathful deities, demons in animal form, and gods m
demonical guise are as much at home in Indian as in Tibetan
tradition. Despite the popular usages to which the B&rdo
Thddol has been put in connection with the death rituals-^and
herein. probablVi is discernible the only trace of Bon mfluence
Worth considering—^the central idea and the profound symbolism
of the Bi^do Thi5dol are genuinely Buddhistic,

The Tibetans themselves have put forth conaidcrable e^ort

A

H4I

Iviii

IKTRODUCTORY FOREWORD

to free their Scriptures frani errors and nan-Buddlibtic accretionSp
and tQ ensure the correctness and reliability of thdr traditions.
After the mies for the translatTon of Sanskrit texts and the
necessary corresponding Tibetan trnninology had been estab¬
lished by the early Tibetan txansiators and pioneers of the DhoFtm^
* translator? were expbdtly forbidden to coin new terms. When
this was unavnidable. they were directed tc report the matter to a
special Tribtmal. called " the Tribunal of the Doctrine of the
Blessed One/" attached to the loj'al palace. The translation of
y Tantric works could be undertaken with the Idii^^s permission
only. These rules were promtilgated by King Ti-de Song-tsen
(Ral^pa-can, ai 7-36 A,D.) and have been followed by all Tibetan
translators ever since/^

With the advent of wooden block-prints, similar precautions
were taken, not only with regard to translatioiis, but with r^aid
to ail religious literature. Thus it became a mJe that no religious
book could be published without the sanction of the highest
spiritual authotities, who appointed qualMed proof-readers and
scholar? to prevent faulty renderings or unwarrajited interpola¬
tions. This, however^ did not interfere with the diversity of
interpretarious by the various acknowledged Schools and their
Teachers. The chief purpose was to prevent the degeneration of
established traiiitions either through carelessness or ignorante
of unqualified copyists and interpreterSr

It is for this reason that the authorized block-prints contain
the most reliable versions of the generally accepted traditionaJ
sacred texts. But haud^wiitten books, although sometimes
sufiermg from mistakes in spellmg and from other errois of the
copyist, who often shows lack of nndemtaodiug of the archaic or
classical language of the text, are, nevertheless, valuable, especi¬
ally if they go back to originals of greater antiquity than those
of the current blodt-prints, or if they represent aqme lesser known
tradition handed down from gurw to chda through many genera¬
tions.

If, therefore^ I direct the reader s attention to certain diffeiences
between the officially accepted version of the block-print and that
of the manuscript, which formed the basis of Lima Dawa

Kr^r J>t. Hoerkh. InltcdHctiom cf BuddAUji

fKaUmpong, I9S£), Vol. II., No. p, 133,

i^TiJ Tibet, in Stepping

INTRODUCTORY FOREWORD lix

Samdup’s trauslation. 1 do not wish to question the value of the
manuscript, but merely to thnoiw light upon some important
points of Buddhist tradidon, which may lead to a deeper under-
Etanding, not only from the historical, but, likewise, hom a
sphitnal point al view*

Indeed^ it is tbe spiiitnal point of view that makes this book so
important for the majority of its r^ers. If the Bardo Thddol
wer^s to be regarded as beiiig based meMy upon folklore, or as
consisting of religious speculation about death and a hj^theticaJ
after-death sUte, it would be of interest only to anthiopolog^ts
and students of religion. But the TMWis farmore. It is a

kev to the mnermost recesses of the human mind, and a guide
for initiates, and for those who are seeking the spiritual path of
Liberation-

Although the Bardo Thodol is at the present time widely used m
Tibet as a breviary, and read or redted on the occasion of death,
—for which reason it has been aptly called The Tibetan Book
of the Dead"—one should not forget that it was originally con^
ceived to serve as a gnide not only for the dying and the dead,
hut for the living as well And herein lies the justificnticin for
having made Thf Book of acce^ble to a wid-er

public* ^

Notwithstanding the popular customs and behefs whichp under
the influence of age-old traditions of pre^Buddhist origin, have
grown around the profound revelations of the ThM. it

has value only for those who practise and realize its teaching

during their life-time.

There are two things which have caused imsmiderstanding.
One is that the teachings seem to be addressed to the de^ or the
dying: the othcTp that the title contains the expression Libera¬
tion through Hearing ' (in Tibetan, T/^s-gro^- As a result,
there has arisen the belief that it is sufficient to read or lo recite
the Bardo Tkodol in the presence of a dicing person, or even of a
person who has just died, in orde:f to efiect his or her Uberattou.

Such misunderstanding could only have arisen among those
who do not know that it is one of the oldest and most umvers^
practices for the initiate to go through the experience of death
before he can be spiritually Te'boiTi+ Symbolically he must e
to his past, and to his old ego. before he can take us

be INTRODUCTORY FOREWORD

plac^ in the new spiiilual liie into which he has been Inltmteth
The dead or the dying person is addressed in the Bardo Thodol
mainly for three reasons: {i) the earnest practidoner of these
teachings should regard every moment of his or her life as if it
were the last; (2) when a follower of these teachings is actually
dying, he or she should be reminded of the experiences at the time
of initiation, or of the words (or of the gim, especially

if the d^dng Dne^a mind lacks alertness during the criticaJ mo^
ments; and (3) one who Is still incamate should try to sinround
the person dying, or just dead, with loving and helpful thoughts
during the first stages of the new, or after-death, state of exis¬
tence, without allowing emotional attachment to mtErfere or to
give rise to a state of morbid mental depression. Accordingly,
one iimction of the Boj^do Tkedoi appears to be more to help those
who have been left behind to adopt the right attitude towards
the dead and towards the fact of death than to assist the dead,
who, according to Buddhist belief, will not deviate from their
own ^rwifc path.

Lu applying the Bardo Thdd()i teachings^ it is ever a matter of
remembering the right thing at the right moment. But in order
so to remember, one must prepare oneself mentally during one^s
life-time; one raiist create, budd up, and cultivate those faculties
which one desires to be of deoding influence at death and in the
after-death state—in order never to be taken unawares, and to
be able to react, spontaneously, in the right way, when the
critical mornent of death has come.

This is clearly expressed in the Root of the Barda

Thodol as rendered in The Tibetan Book of the Deadi _

[' 0 ] procrastinating oue. who thinketh not of the coming of death.
Devoting th^^f to the useless doings of this life.

Improvident art thou in dissipating thy great opportunity*
Mistaken, indeed, wili tliy purpose be now if thou retnmest

empty-handed [from this life].
Since tlie Roly Dhaima is known to be thy true need
wm thou not devote [thjrself] to the Holy Dharaia even now?*
It Is recognized hy all who are acquainted with Buddhist phil¬
osophy that birth and de&th are not phenom^a which happen
only once in any given human life; they occur tuiinternjptedly.
At evwy moment sotnethiog within us dies and something is

INTRODUCTORY FOREWORD

bd

fcboriL The bardos, therefore, represent different states

of consciousness of our li/e: the state of waking couscipiisiaess,
the nn rmal consciousness of a being bom into our human worlds
known in Tibetan as the bayd^; the state of dream-

consciousness (rmi'iam bar-dQ)2 the state of dkydmii or trance
consciousness^ in prafouiid meditation (fcsaftt-gian Aar-io); the
state of the experiencing of death {hchht-khs l the state of

esperiencing of Reality (cAAos-»yni bar-dQ ); the state of rebirth-
consciousness {srid^p^ bar-ddj^

All this is clearly described in The of the S%x

SiifdoSt which, together with The Tilths of Good l^ishis^ form the
authentic and ariginal nucleus of the Surdo Thadolt around which
the prose parts crystallized as corameutaries. This proves that
we have tO do here with life itself and not merely with a mass
for the dead, to which the Bardo th^ol was reduced in later
times.

The Bardo Thodol is addressed not only to those who see the
end of their life approachingj or who are very near deaths but to
those w'ho still have years of incamate life hefore thenij and wbo^
for the first time, realize the full meaning of their existence as
human beings- To be bom as a human being is a privil^Oi ac¬
cording to the Buddha’s teaching^^ because it offers the rare oppor¬
tunity of liberation through one's own decisive effort^ through
a ^ tumiDg-about in the deepest seat of consciousness/ as the
Lonkdvatdra Siiira puts it.

Accordingly^ The Boot Verses of ike Six Bardos open with the
words:

' O that now, when the Burdo ofLi/f^ is dawning npon me,

—After having given up indolence, since there is no time to

waste in life—

May I undistractedlv enter the p^th of listening, reflecting,

and meditating.

So that^ - - , once having attained human embodiment.

No time may be squandered through useless distractions.

^LEma I>awa^54mdup has hare ' Bardo -

hf* naamiaciipt * Inatfild of * wTlKa ifl^iOiiD-y m

Bie bdioclE-pnPt: The lAttci' tnwis, HtcraDy, ' having beta bana . t^t
haviiif been bom into the state men call life- ' Skyis-gn^ ^5

wumb, the " place * {CTaj} at birth; and this h the aubject ot stxtn

^■erae, dealing with the of rebirth, whlcli, thcrclore, lajpot be meant
here, for orthHTwiBP there wo^d be Duly five pHtPiad of an.

INTRODUCTORY FOREWORD

bdi

listening, reflecting, and meditating are the three stages of
discipl^hip. The Tibetan word for ' listening or ^ heaxing \
^faJ5 in this connoctionj as weU as in the expression ^ TkMoi *
{Dm~grol)f cannot be conftised with the mere physical senses
awareness of hearing, as may be seen from the Tibetan tenn
^ the equivalent ol the Sanskrit word *

relening to a " disciple/ and, more particnlarlyp to a personal
disdpie o£ the Bnddhap and not merely to one who by chance
happened to hear the Buddha's teajqiiing+ It refers to one who
has accepted this teaching in his heart and has made it his own.
Thus the word * hstenbig/ in this connection, implies * hearing
with one*s hcartp’ that is, with sincere faith This

represents the first stage of discipleship. In the ^ond stage, this
intuitive attitude is translonned into understanding through
reason: while, in the third stage, the disciple^s mtnitive feelingp
as well as intellectual understanding, are transfomu^ into living
reality through direct exjjerience. Thus intellectual conviction
grows into spiritual certainty, inlo a knowing in which the
knower is one with the known,

This is the high spiritual state vouchsafed by the teachings set
forth in the Bardo Tkodol. Thereby the initiated disciple attains
dominion over the reahn of death, aiid+ being able to perceive
death's illusory nature, is freed from fear. This illusoriness of
death comes from the identification of the individual with his
temporal, transitory form, whether physical, emotional, or mentalp
whence arise the nnistaken notion that there exists a personal,
separate pgohood of one's own^ and the fear of losirig it If^
however, the disciple has ieamedp as the Etirdo Thadol directs,
to identify himself with the Eternal, the DhoFma. the Imperishahle
Light of Bnddahood within, then the fears of death are dissipated
like a doud before the rising sun. llien he knows that whatever
he may see, hear, or feel, in the hour of his departure from this
life, is but a reflection of his own conscious and suheonsdons
mental content; and no mind-created Ulusioc can then have
power over him if he knows its origin and is able to recognize it.
The illusory Burdo visions vary, in keepbg with the religious or
cultuial tradition in which the perdpient has grown up, but their
underlying motiv^power is the same m all human bemgs. Thus it
is that the profound psychology set forth by the Bardo ThMot

INTRODUCTORY FOREV^'ORD

bdii

consritntes an bnporlaiil contribution to our knpwledge of tliG
him nan mind and of the path that leads beyond it» Under the
gmse of a science of death, the Btirdo Thodot rev^Js tbt secret
of life; and therein lies its spiritual viJue and its miversal
appeal

The Bardo Thodoi is a tr^tise which needs more than
philological knowledge for its translation and interpretation^
namely, a thorough knowledge of its traditional background and
of the religious experience of one who either has grown up in the
tradition or who has imbibed its tradition fmm a competent
living gvm* In times of old ' it was not consifiered that the
mere knowledge of language sufficed to make a man a ” translator"
in any serious sense of the word; no one wouid have undertaken
to translate a text who had not studied it for long years at the
feet of a traditional and authoritative exponent of its teaching,
and much less would anyone have thought himself qualified to
translate a book in the teachings of which he did not believe/^

Our modem attitnde, unfortunatelyj is a complete revest of
this: a scholar is regajdtd as' being all the more competent
(' scholarly *) the less he believes in the teachings which he has
undertaken to interpret. The sorr^^ results are only too apparent,
especially in the realin of Tihetology, which such scholars have
approached with an air of thdr ovm superiority, thus defeating
the very purpose of their endeavours.

Lama Kara Dawa-Samdup and Dr. Evans-Wemz were the first
to re-establish the ancient method of l^oissvss (as the translators
of sacred texts are called in Tibet). They approached their work
in the spirit of true devotion and humility> as a sacred trust
that had come into their hands through generations oi initiat^p
a trust which had to be handled with the utmost respect for even
the smallest detail. At the same time, they did not regard their
translation as final p or infallible, but rather Like the pioneer trans^
latioQS of the Bibls, that is. as being a staiting-pomt for ever
deeper and more perfect renderings in accordance with our
growing acquaintance with the sources of Tibetan tradlition+

H:/. Aimnda K. Crtornaraswam i, Hinduism and Buddhism (I^ibeopbital
Ubrary, Ntw Vcrirk. nA h P- 49- and Marco Pallia. P^iiMsand La^S^
(CasHtU * Co., London, PP- Tht lattnr la

Knd mog^t ijeadahln in trod tJ chon to Tibetan byddb-i^m whlcn W tai naa
been written.

bdv

INTRODUCTORY FOREWORD

Such an attitude is not only the hall-mark of spiritual under¬
standing and tme scholarship, but it makes even the reader feel
that he is treading on sacred ground. This escplains the deep
impression which Tibetan Book of ^ D^ad^ as well as the
other complementary' volumes of the Oxford Tibetan Series,
have made upon thoughtful readers all over the worLi The
outstanding success of these works was due to thdr convincing
sincerity and seriousness of purpose. Indeed, the world owes a
great debt of gratitude to these two devoted scholars.
* iharnTnaddfUxm jinSii ' i * The best of M gifts Is

the gift of Truth.* ^

THE BUDDA3 REMEMBERING

4'

" In recollection all former hirths passed before His
eyes. Bom in such a place, of such a name, and
downwards to His present birth, so through
hundreds, tboosajidsp myriads, all His hirths and
deaths He knew/

Ashvaghosha's Lifi of the Buddha
(Samuel Beal's Translatioii}^

Kl. Dh9m»t^^pa44, xidv, 2 t,

FOREWORD
BY Sir John Woodroffe
THE SCIENCE OF DEATH'

iftrr the Good before ihau »tt in djili{;cr, tKfbre I»m muter* Ihce
uid iHy Qiifid. Idk 4 i iil 4 hccnHcsSr^—Jfji/'iffiiifUia Tiiii/Jitj, L 37-

The Ihoughi ol death suggests t«o questions. The first
is i * How aasy one avoid death, except when death is desired
as to ■‘Dealb-at-rtEU” {/(AcAM»trifjfu)f' The avoidance of
death is the aim when Hathny^a is used to prolong present
life in the flesh. This is not, in the Western sense, a ' yea-
saying ' to ‘ life', but. for the time being, to a particular form
of life. Dr. Evans*Wenlz tells us that according to popular
Tibetan belief oo death is natural. This Is the notion of
most, if not of all, primitive peoples. Moreover, phj^iology
also questions whether there is any ' natural death , in the
Knn - ^ of death through mere age without lesion or malady.
This Text, hoivever, in the language of the renouncer of fleshly
life the world over, tells the nobly-bom that Death comes to
all, that human kind are not to cling to life on earth with
its ceaseless wandering in the Worlds of birth and d^th
{Sangsara). Rather should they implore the aid of the Divine
Mother for a safe passing through the fearful state following
the body's dissolution, and that they may at length attain all-
pcrfect Buddhahood.^

The second question then is; ‘ How to accept Death and
die?' It is with this that we are now concerned. Here the
technique of dying makes Death the entrance to good future
Jives, at first out of, and then again in, the fle.s.h, unless and
until liberation {Nirvitna) from the wandering {Smgsdrs) is
attained.

> Am Id the title of this ForeWUfd,' Tbe Sciirt>« of De"d* »«;« Thnnat^sr,
by Dr. RihwcII Pmrts, in Tht Jnumal ikt Jfoimrtw jiroXtaJnm

April 37, ¥^ 13 .

Ixvi

FOREWORD

Thb Bookp which is of cxtraondinAry mtCTCs.t, both as
regards Text and Introductlan, deals with the period (loagcr
or shorter according to the cireiim^tatiCes) which ^ commenc*
ing immediately after death,, cads with * rebirth". In the
Buddhists' view, Life cofisists of a series of successive states
of cansdousness. The first state is the Birth-Consdabisness; the
last is the consciousness existing at the moment of death, or
the Death^Conscioiisness, The interval between the two states
of Consciousness, duiing which the tfansformatloa from the 'old *
to a ' new' being is effected, is called the Jyifrdo or lalcrtnediate
state divided into three stageij called the

CAii/im, and Sttlp(t respectively.

This Manuah common in vaj-tous versions throughout Tibet*
is one of a class amoiigst which Dr. Evans-Wentz includes
the Egyptian Book of the Dead, a guide for the use of the
Ka or socallcd * Double", the B£ Arfe Aft^ricfidi and other
similar medieval treatises on the craft of dying, to which may
be added the Orphic Manual called 7A£ IJnceni in/a Nades
fcf." He descended intn HelHJ and olher like guide-books for
the use of the dead, ihe of the Hindu Gamda

Swedenborg^s Dc f/ Rusca^s De-

ht/rrftaj and several other c-schatological works both ancient
and njodem. Thus, the G^rmfa Pnrafta deals with the riles
used over the dying, the dcath^niomentt the fuficra] cere-
monies^ the building up by means of itse Prt/aj//rddd/ia rite^
of a flew body for the Pr£(a or deceased in lieu of that
destroyed by fire, the ]udgement, and thereafter (ch. V) ihc
various states through which the deceased passes until he is
reborn again oti earth.

Both the originsL text and Ur. Evans-Wentz 5 Introduction
form a very ^'nluable oontrtbution to the Science of Death
from the standpoint of the Tibetan Mahayana Buddhism of
the soH:alled Tantrik' type. The book is welcome not
merely in virtue of Us particular subject-maUcr, but because
the ritual works of any religion enable us more fully to com-
prebend the philtisophy and psychology of the system to
which they belong.

The Text has three characteristics. It te, firstly, a work on

REINCARNATION RESURRECTION Uvii

the Art of Dying; for Death, as wcIJ as Life, ia an Art, though
both are often enough muddled through. There is a Bengali
saying, ‘ Of what use are Japa and Tapas (two forms of
devotion) if one knowetli not how to die?' Secondly, it is
a manual of religious therapeutic for the last moments, and a
psychurgy exorcising, instmettr^, consoling, and fortifying by
the rites of the dying, him who b about to pass on to another
life. Thirdly, it describes the experiences of the deceased
during the inlemicdiate period, and instructs him in regard
thereto. It is thus also a TraveUcr's Guide to Other Worlds,
The doctrine of ' Reincarnation' on the one hand and of
‘Resurrection' on the other is the chief difference between
the four leading Religions—Brahmanism, Buddhism, Chris'
lianity, and IslaTO. Christianity, in iU orthodox form, rejects
the most ancient and widespread belief of the KAkies gt»fS€o»,
or SitHgsara^ or ‘ Reincarnationand admits one universe
only^this, the first and last—and two lives, one here in the
natural body and one hereafter in the body of Resurrection,

It has been succinctly said that as Metempsychosis makes
the same soul, so Rcsumection makes the same body serve
for more than one Life, But the latter doctrine limits man's
lives to two in number, of which the first or present determines
for ever the chruacter of the second or future.

Brahmanism and Buddhism would accept the doctrine that
■ as a tree falb so shall it lie but they deny that it so lies for
ever. To the adherents of these two kindred beliefs this
present universe b not the first and last. It is but one of an
infinite scries, without absrilute bcgitining or end, though each
universe of the series appears and disappears. They also
teach a series of .successive existences therein until morality,
devotion, and knowledge produce that high form of detach¬
ment which b the cause of Liberation from the cycle uf birth
and deatli called *Thc Wandering ' (or Stn^sSra). Freedom
is the attainment of the Supreme SUtc called the Void,
Nirvaiia, ami by other names. They deny that tlicre w only
one utiiver-c, with otic life for each uf its human units, and
then a division of men for all eternity into those who are
saved in Heaven or are in Limbo and those who ate lost in

txviii

FOREWORD

Hell. Whilst they agree in holding that there is a suitabk
body for enjoyment or suffering in Heaven and Hcll^ it is not
a resurrected bod/j for the Aeshly body on death is dissolved
for ever^

The need of some body always exists, except for the non-
duaList who believes in a bodiless {Fiifr/m) Liberation {MuJtii);
and each of the four religions afhrms that there is a subtle
and death'surviving elcmcot^—vital and psychical—tn the
physical body of flesh and blood, whether it be a pertoanent
entity or Self, such as the Brahmanic the Moslejn

and the Christian* Soul \ or whether it be only a cocoplcjc
of activities (or psydiical and physicaJ, with life as

their function—a complex ia continual change^ and, therefore,
a series of physical and psychical momentary states, succes¬
sively generated the one from the other, a continiioiis trans-
foitnaiion, as the Buddhists are said to hold. Thus to none
of these Faiths is death an absolute ending, but to all it b
j nnly the separatian of the Ps^ck^ froin the gross body. The
former then enters on a new liftj whilst the Latter, having lost
its pnnciple of animation, decays. As Dr* Evans-Wentz so
[concisely says, Death diaincamates the ' soul-complex \ as
' Birth incamates it* In other words, Death is itself only an
initialion into another form of life than that of which it is the
ending,

Ou the Bubject of the physical aspect of Death, the attention
of the reader is drawn to the remarkable analysis here given of
symptoms which precede it. These arc stated because it is
necessary for the dying man and his helpers to be prepared for
Ihc final and decisive moment when it comes.^ Noteworthy,
tooj is the description of sounds heard as (to use Dr* Evans-
Wentz s language) ^thc |^chic rcsuStanlB of the dbmtegratlng
process called death \ They call to mind the humming, rplling,
and crackling noises heard before and up to fifteen hours after
death, which, ^ognized by Greunwaldi in i6iK and referred
to by later writers, were in 1862 made the stibjecrt of special
study by Dr* Collingucs.

”■ “If™ or.pp™«hioe

Tatttnk edikd by Aithur vd. %\i.

CONSCIOUSNESS TRANSFERENCE box

But Jt is said that the diain of cdnscious states k not always
brakea by deaths aince there is or ^aower to project

consciousness and enter the body of another.* Indian occul¬
tism speaks of the same power of leaving one's body {SvecA-
cAA^iiraftti), which, according to the Tan/rard/a (eh. xxvii,
vy» 45-7* 75-80)^ is accomplished through the operation
{VdyudisraHa) of the vital activity (or in thirty-eight

points, or junctions (Marifta)^ of the body. How, it may be
asked, does this practice work in with the general doctrine or
- reincarnation We should have been glad if Dr. Evans-
Wenti had elucidated this point. On principle, it would seem
that in the^case of entry into an unborn body such entry may
be made into the the aame way aa if it had occurred

after a break of consciousness in deaths But in the case of
entry into beings already bom the operation of the power or
SiddAi would appear to be by the way of possession
by one consciousness of the consciousness and body of another,
differing from the more ordinary case by the fact that the
possessing Consciousness docs not return to its bodyi which
^■;r Ay/tf/Arj/ is about to die when the consciousness leaves it.

If transference of consciousness is effected, there Is^of courscg
no Bafdff^ which involves the break of consciousness by death.
Otherwise, the Text k read.

Then, as the breathing b about to ccasCp iiistmciion k given
and the arteries arc pressed. Thb b done to keep the dying
person Conscious with a consciousness rightly directed. For
the nature of the Death-consciousiicss determines the future
state of the ‘soul-complex*, existence being the continuous
transformation of one cofi&cious slate into another. Both in
Catholic and Hindu ritual for the dying there is consiant
prayer and repetition of the sacred names.

The pressing of the arteries regulates the path to be taken
by the outgoing vital current {Prdna). The proper patli is
that which passes through the or Foramen

of Monro, ^fhis notion appears to have been widely held (to
quote an instance) even in so remote and primitive a spot as
iian Cristoval in the Solonioa Islands (see TAr^sAif/d o/ /A^

' Cf. Ta»ink Tfjtis, voL vii, p. sj, BudJIiiil

FOREWORD

Ixx

Pacific, by C. E. FoxJ. The function of a. holcrd-stone in
a Dolmen found there (rcminbcent of the Dolmen d daiUpcrct^
common in the Marne district of Western Europe, In South
Russia, and In Southern India) is ' to allow the free passage
to its natural seat, the head, of the dead man's adarv, or
« double

According to Hindu belief (see Prefokhanda of Carvda
Parana) there are nine apertures of the body which axe the
means of experience, and which, in the divine aspect, are the
Lords (Na/Aa) or Gnrtts.^ A good exit is one which is above
the naveL Of such exits the best is through the fissure on the
top of the cranium called Brahmarandhra, This is above
the physical cerebrum and the centre called' Lotus of the
Tliousand Petals' (SaAosraya Padma), wherein Spirit is most
manifest, since it is the seat of Consciousness. Hccausc of
this, ihc orthodox Hindu wears a crcst-Iock {SAiAAd) at this
spot; not, as some have absurdly supposed, so that he may
tliereby be gripped and taken to Heaven or Hdl, but because
the SAitAa is, as it were, a flag and its staff, raised befott and
in honour of the abode of the Supreme Lord, Who is Pure
Coukiouancss itself, (The fancy picture in a recent worh by
C. Lancclin, Zjt Vtc post An we, p, 96, does not show the
aperture of exit, which is given in PJatc 8 of the second
edition of Arthur Avalon's Serpetil Pv^ver, p, 93.)

Wliatever be the ground for the belief and practice of
primitive pcople^;, according to Yega doctrine, the head is the
chief centre of consciousness, regulating other subordinate
centres in the spinal column. Ry withdrawal of the vital
current through the central or SttsAumna' ticrva' {ndip), the
lower parts of the body are devitalized, and there is vivid

concentrated functianing at the cerebral centre,

ExotcriLism speaks of the ' Rook of JudgementThis ts
an objective symbol of the' Rook' of Memory. The * reading'
of that 'Book' is the recalling to mind by the dying man of
the whole of his past life on earth before he passes from it."

'■ Cf. A- Tr.rti, vol, fi, 3.

* TliHl alL^^h a T^tiicw uf cftrtli-Kirc is expcrknc^rl ihc dytog hoi been
^ lind bcfinn for c^niptc, ii,

*fid then b«cai rciaMitalwl—W. ¥. E-W*

THE CLEAR LIGHT OF THE VOID Ixxi

Tbc vlt^ current at length escapes from the place where tt
last functiooed. In thought and breathing being inter-

dependent, exit through the BrahmarattdkracottRfitcs previous
activity at the highest centre. Before such exit, and whilst
self-oonsciousnesB lasts, the mental contents are supplied by
the ritual, which b so designed as to secure a good death, and,
therefore (later on)', birth-<onsciousness.

At the moment of death the empiric consctotisness, or con¬
sciousness of objects, is lost. There b what is popularly called
a 'swoon which is, however, the corollary of super-conscious-
ticss itself, or the Clear Light of tlic Void; for the awoon is
in, and of, the Consciousness as knower of objects ( VijMna
Skandha\^ This empiric consciousness disappears, unveiling
Pure Consciousnesii', which b ever ready to be 'discovcretl' by
those who have the will to seek and the power to find It-
That clear, colourless Light ia a sense-symbol of the form¬
less Void, ‘ beyond the Light of Sun, Moon, and Fire'.to use
the words of the Indian Gita, It is clear and colourless, but
mdyih (or ' form') bodies are coloured in various ways. For
colour implies and denotes form. The Formless is colourless.
The use of psycho-physical chromatism is common to the
Hindu and BuddhLit T'tmlrffSt and may be found in some
Islamic mystical systems also.

What then is thb Void ? It is not absolutely' nothingness
It is the Alogicid, to w'hich no categories drawn from the
world of name and form apply. But whatever may have
been held by the MadUyamika Bauddha. a Vcdaiitist would
say that ' Ueiog', or ‘ Is-iiess', is applicable even in the case
of the Void, which b experienced as ' is' (ar/i). The Void is
thus, in thb view, the negation of all determinatiotis, but not
of' Is-ncss ’ as such, as lias been supposed in accounts given of
Buddhbt ‘NiliUbm’; but it is nothing known to finite ex¬
perience in form, and, therefore, for those who have had no
otKcr cxpcricficCi it is no-thing*

A deserfpLion of Huddhiat teaching which b at

once more succinct and dear than, to my knovvlodgen any
other, is given in the Tibetan worki Pa/A ^ JVisA^s
which I have published in the seventh

Ixxii FOREWORD

volume of Ttmtrik Text! (p. xxi gi irq,} and here summanze
and explain.

All is either ^att^sdra or iVirvtiva. The first is hnile
experience in the ' Six Worlds* or Lol'/t—A word which racaos
‘that which is experienced' (LoAfa/ifg), The second, or
A^in'dM, is, natively speak ine', release from such experience,
that is from the worlds of Rirth and Death and their pain ^.
The Void cannot even be strictly called NinfaM, for this fa
a term relative to the world, and the Void is beyond all
relations. Positively, and concomitantly with such release, it
is the Perfect Experience which is Buddhahood, which, again,
from the cognitive aspect, Is Consciousness unobscured by the
darkness of Unconsciousness, that is to say, Consciousness
freed of all Itmitation. From the emolional aspect, it is pure
Bliss unaffected by sorrow; and from the volitional aspect, it
is freedom of action and almighty power (Amfi^Aa-SiddM).
Perfect Experience fa an eternal or, more strictly speaking,
a timeless state, rmperfect Experience is also eternal in the
sense that the series of universes in which it is undergone is
infinite. The religious, that is practical, problem is then how
from the lesser experience to pass into that which is complete,
called by the tipanhkads ' the Whole' or Pwna. This b
done by the removal of obscuration. At base, the two are
one^the Void, uncreated, independent, uncompounded, and
beyond mind and speech. If this were not so. Liberation
would not be possible. Man is in fact liberated, but does not
know it. When he realizes it, he is freed. The great saying
of the Buddhist work the Prajnd-Pdra-fnita runs thus : ' Form
is the Void and the Void U Form.'‘ Realization of
the Void is to be a Buddha, or * Knower and not to realize
it is to be an ‘ignorant being' in the SangsSra. The two
paths, then, axe KnowJedge and Ignorance. The first
path leads to—and, as aaual realization, \%~^Nirvana, The
second means continuance of fleshly life as man or brute
or M a denizen of the other four Lokas. Ignorance in the
individual is in its cosmic aspect Mdyd, which in Tibetan
{iGyuvta) means a magical show. In its most generic form.

^ Sc* T^nfrik vnk viJ, p. 33,

STATE OF LIBERATION

Ixxiii

the former is that which produceis the praifmaLiCi but, in
a tTanscendentnl sense, the * unreal^ i^otion of self and other¬
ness* This is the toot cause of error fwJiether in knowing,
feelii^^ or action) which becomes manifest as the * Six Poisoiis'
{which Hindus call the * Six Enemies'J of the Six Lokus of
Sangsdra (of which the Text gives five orily)—piidCt jealousy,
sloth (or ignorajice)f anger^ greed, and lust. The Text con¬
stantly tn^es upon the dying or 'dead" man to recogniie in
the apparitions^ which he b about to see or sees^ the creatures
of his own ww_;tf“govemed mind, veiling from him the Clear
Light of the Voidp If he docs so, he is liberated at any stage.

This philosophical scheme haj so obvious a resemblance to
the Indian Mdydvdda Vidd^Ha that the Vaishnav'a
Ptirdna dubs that systeni ' a bad scripture and covert Buddh¬
ism * asackcMsiram prarh^kAmn^m bmtddkam)*

Nevertheless, its great schoiasticp ^the incomparable Shang-
katScbar>ya", as Sir William Janes calk him. combated the
Buddhists in their denial of a permanent Sdf {Alms), as also
their subjcctivismi at the same time holding that the notion of
an individual sdf and that of a world of objects were pragmatic
truths only^ superseded by and op the attainment of a state
of Liberatian which has little, if anythingi to dbtinguLsh it
from the Buddhist Void. The diffeience between the two
systems^ though reah b l*ss than is generally supposed^ Thb
Is a matter, however, which it would be out of f^ce to discuss
further here.

However this may be, the after^eath apparitions are ' real"
enough for the deceased who does not, as and when they
appear, recognize their unsiihstantiality and cleave his wa^*
thruiigh them lo the Void. The Clear Light is spoken of in
the Bardo TkSd&! as such a Daizlemmt as is produced by an
infinitely vibrant landscape in the springtide. This joyous
picture is not, of course, a statenient of what It k in itaelC
for It is not an object, but is a translatiofi in terms of
objective vision of a greati but, in itselff indescribable joyful
inner experience. My attention was drawn, in this con-
nexioDj to a passage in a paper on the Avatams^ka Sutra
(ch. XV), by Mr. Hsu, a Chinese scholar, which says, 'The
Mi^ k

Ixxiv

FOREWORD

Bodhisattva tmits the light called “Seeing the Bttddha” m
order to make the d^ng think about the Tath^ata and
so enable them to go to the pure realms of the latter after
death

The djfing or deceased man is adjured to lecognizc the
Clear Light and thua liberate himself If he does sot it
is because he is himself ripe for the liberated state which
is thus presented to him. If he does not (as is commonly
the case), it is because the pull of worldly tendency (Sattgskdra)
draws him away. He is then presented with the secondary
Clear Light, which is the first, somewhat dimmed to him by
the general Maya. If the mind does not find its resting-
place here, the first or Ckikhai Bardo, which may last for
several days, or 'for the time that it takes to snap a finger'
(according to the state of the deceased), comes to an end

In the next stage {^CkpHyitf Barda^ there is a recovery
of the Death'Consciousness of objects. In one sense, that
is compared with a swoon, it is a rewakening. But it is
not a waking-slate such as existed before death. The ‘soul-
complex' emerges from its experience of the Void into a state
like that of dream. This continues untQ it attains a new
fleshly body and thus realty awakes to earth-life again.
For this world-experience is life in such a body.

When 1 first read the account of the fifteen days following
recovery from the 'swoon', I thought it was mea.nt to be
a scheme of gradual arising of limited consciausness, ana¬
logous to that described in the thirty-six Tattvas by the
Northern ShaivSgama and its Tantras. a process which is given
in its ritual form in the Tanirik Bkutasfmddki rite and in Lnya
or KuMdalim Yoga. But on closer examination I found that
this was not so. After the ending of the first Bards the
scheme commerces with the complete recovery, without inter¬
mediate Stages, of the Death-Consciousness. The psychic
life is taken up and continued from that point, that b from
the stage immediately prior to the * swoon Life tm-
mediately after death is, according to this view, as Spiritists
assert, similar to, and a continuation of, the life preceding it,

^ CC cLi, T, 41,

AFTER-DEATH EXISTENCK

Ixiv

As in Swedenborg's aecounti. and ifi the recent play
JBcufid, the deceased does not at first know tliat he fa Mead
Swedenborgs who also speaks of an intermediate state^ says
ihit, except for those immediately translated to Heaven or
Hell* the first state of man after death is like his state in the
world, so that he knows no otho:,, belicviiig that he is still in
the world notwithstanding his death^^

Two lilnstrations may be given of the doctrine of the
continuity and the similarity of experience before and im¬
mediately after death. In Indiat on the one bandi there
are reports of hauntings by uiihappy ghosts or Prtins, which
hauntipgs arc said to be allayed by the pcfforniance of the
Preta SAraJd/ia rite at the sacred town of Gaya. On the
other hand* I have heard of a case in England where it was.
alleged that a hannting ceased on the saying of a Mass,

In this case* it was supposed that a Catholic soul in Purgatory
felt in need of a rite which in its earth-life it had been taught
to regard as bringing peace to the dead. The Hindu ghost
emves for the Hindu rite which gives to it a new body in
lieu of tliat destroyed on the funeral pyre* These souls do
not (in an Indian view) cease to be Hindu or Catholic, or lose
their respective beliefs because of their death. Nor (in this
view) do those who have passed on necessarily and at once
lose any habit, even though it be drinking and smoking. But
tn the after-death state the 'whisky and cigars* of which we
have heard arc not gross, material things. Just as a dream re¬
produces waking experiences, so in the after-death state a man
who was wont to drink and smoke imagines that he still does
so. We have here to deal with * dream-whisky" and ' dream-
cigars' which, though imaginaiy, arc, for the dreamer* as
real as the substances he drank and smoked in his waking
state*®

^ Di TwASp ed, iSeSi

* The etthaf has heirtl of a EuroiMan plint^iC who, hAviii^ died in Oic
junglca of the MnlAbar Cnujilr^ of Soulh-w«l ItidlA, WAa buiicd there by Uac
people. Some ycAPi altcrwuiifip a fHenU of Ihc pllnlcr round the^ve Circ-
fully reoecd in end cei^red with empty whisky and beer honleSh At a Idsi Io
ujidcestand such an unuaual ir^ht, he aaked fofr an cxplmnAtian, »nd was tdd that
Ihe dead Rhoal had caused much trouhlc ind that no way tiad been

i*

Mon

]x\yi

FOREWORD

Subsequently, the deceased becomes aware that he is' dead \
Rut as he Civriies over with him the recolloction of bis past
life, he, at first, still thinks that he has such a physical body
33 he had before. It in fact, a dream-body, such as tiiat
of persona seen in dreams. It ia an Imagined bodyj which,
as the Text says^ is neither reflected in a mirror nor casts
a shadow, and which can do such wonders as passing through
mountains and the like, since Imagination is the greatest
of magicians. Even tn life do earth a man may irriagine
that he haa a limb where he has none. Long after a man^s
leg has been amputated above the knee he can * feel his toes*^
or is convinced that the soles of his feet (buried days berorc)
arc tickling. In the after-death state the deceased imagines
that he has a physical body, though he has been severed
therefrom by the high surgery of death. In such a body
ihc deceased goes through the experiences next described.

In the First /^ard^ the deceased glimpses the Clear Light,
as the D/mrma-Ka^^a^ called by Professor Sylvain L^y the
•Essential Body*. This, which is beyond form Is

ihc IJ/iartna-D/iiiin^ or A/atrix of i 7 /idrNVd-snbstancc, whence
all the Bkssed Ones, or TnfAa^^fai, issue. This is the body
of a Buddha in N^irzid^. The second body, or
has such subtle form (KAp^vdit) as is visible to the
and is an inlcrnicdiatc manifestation of the DAurjiia-DAaiu. In
the third body^or AVrwmfl^r-A'^oyrtjlhe Void,or State olBuddha-
hoodj is cxlcriorizcd into multiple individual api>isiranees
more material and, therefore, visible to the gross senses of
men, such as the forms in which the manifested Buddhas
[for there arc many and not, as some lliink, only one, or
Gautama) have appeared on earth. If the cleecased reci^nlzcs
the Clear Light of the First he is libcratixl in ihe

dLHOwrrd hi iht ijliosl until an old witcli-doctor denbred l\m llie giiofet
mvifil And beer, lo whicJl h llAd long hhccn habiluatcJ when In liic fleah

nod wbirb were iht reiJ cauv: oT ilx scparalion frcim live ncahlj boffy. Tin:
pcojilitr J^^tJiunEb rcli^icu^l^ t^r^poied to ItiEaxicant^, bcfiTin pivt-hn-unj; botlkd
wliiiiVf And bter of UhS braoda which rH& wiAifr woa well known lo hove

sind| wllh m. rtfiulAr ritual fnr Lhe dend, bugaEi sacrkiicinj| to the [*tv«l
liy t^mriiiE Ihetn wnt npu n I lie FnidinE lhal Ihi^ fccpi ihc plLosi i^nit E

they kepi up lilt p«iclice in BttC.dtfiriict.—W, Y. T-W,

PATHS TO LIBERATION

Ixxvu

Dkarma-Kaya. In the Second Bttrdit Liberatbu is into the
Stvttbhitsa-f^aya (the passage touching the I’aradisc Realius is
rot, 1 Llijnk, meant to conflict with this); and in the Third
BarJp Libcratioii is experienced in tlic Nirmaita-KUya,

During the Second and Third Bardot the deceased is in tlic
'nf-world (or world of IbriiisJ, and if Liberation is then
attained it is with form {R&po'JiUt). The deceased being thus
id the world of duality, wc find that from this point onwards
there is a double parallel presentation to his consciousness.
There is firstly a Nirvaiik line, coiuprismg the Five Dhyani
Buddhas of the AViHfMpjfo-A'flya.symbolized by various dazzling
colours, widt certain Divinities, peaceful and wrathful, emanating
frum them; and, secondly, a Sangsaric line, consisting of the
Six Lokas, These latter, with one exception (if it be one and
not due to corruption of text, viz. the association of the smoky
or black light of Hell with the hi tic VajraSativa), have the
same colour as their Nirvanic counterparts, but of a dull
hue. With the Lolas are given tlicir ‘Poisons', or the
sinful chiiracieristics of their inliabitants. The 'sou I-complex
is tlicn adjured, on the one hand, to seek Liberation through
the compassionate grace of tlie Nirvamc line of Bwddlits and
Deiatas (Divinitiis), add, on the other hand, to shun the
particular Loka (World) ivhich is concomitantly presented
to his mental vision, W^ith these BnddhsSt Dtvat^tSj and
Lekits are associated certain Ividduas (Catisal Connexions),
Skatidhas (Constituent Factors), material elements, and the
colours of the latter. This account appears to have suffered
from corru ption of the Text Thus the W idamu and Skaadlas
arc not complete. Logically, Vijndna Skfiitdfta should go
first with Vairochatia, and Aaiua-rfipa with t^aj'ra-Stittza,
Only four out of the five elements are mentioned. Etlicr,
which is omitted, should be associated with Vairocfiaua and
VijSdfia. The colours of the elements accord with those
given in the Hindu L'tiHlfos except as regards air, to
which is assigned a green colour, appropriate for Asttric
jealousy, though it is not that of tlie Hindu colouration, which
is smoky grey. Again, the order of the Six Lohis is not
the usual one. viz. first the belter Lokss, of Druas, Asuras,

L'cxviii

FOREWORD

Merii a.nd then the Lokas of Ghosts {Prctas]t Rrvtcs, and
Hcl1> Each Lohi is characterized by its * pniaon ' or besetteng
sin, hut, of these, five only arc ni«^tioncd. The editor Las,
however, referred to corruption in the Text in some of these
matters, and others I have noted on a careful aii3l3''sis or the
translated Text.

The peaceful DfV0(as follow oil the sixth and seventh day,
and the wrathful Devattls on the cighjth and subsequent daj's.
I'he latter arc of the terrific t>'pe, cliaractcristic both of the
liuddhist and Hindu Shakta Taatraif with their
Bkair^x^s^PH-inh, Yegi^tis, and so on. Hinduism also makes
this distinction in the nature of Divinities and interprets the
wrathful orders as representative of the so^allcd * destructive'
power of the Supreme Lord and of his lesser mnnifestations t
though, in truth, ' God never destroys' {na detv ttaskaka/t
kvaeAii), but withdmws.ihe Universe to Himself,

Rut I’ou'Cr, which thus dissolves the world, U ever terrible
to those who are attached to the world. All had action
(Ad/tarttiai, too, is dissolvent; and, according to the Text,
the deceased's evil Katma in the SattgsSra is reflected in the
N^irtiSnie line in its forms as Divinities of the Lower Bardo,
who so terrify the deceased that he flees from them and ainV ^ f
therefore more and more into such a state as w’iLt eventually
bring him birth in one or other of the Lekes.

The Peaceful Devatm are said to issue from the heart, and
the Wratiiful from the head. I do not, however, think that
this statement necessarily lets in the Vega doctrine of the
' Serpent Power ' and the Six Ccjitres, which the editor has
shortly set out in Part II of the Addenda, assuming (a matter
of which I have no personal knowledge) that the Tibetans both
practise this Yoga and teach ft in its Indian form. I myself
think that the mention of the heart and head does not refer
to these places as Kijr^rt-ccnti-cs, hut ijossibly to the fact that
die Peaceful Deities reflect, as stated b the Text, die love of
the deceased which springs from his heart.

I make a reservation also as regards the subject of Mantrois,
dealt with in Part III of the Addenda. No doubt the Tibetans
employ Sanskrit Maniras, but such Mantras iixi ofien found in

STATE WHEN SEEKING REBIRTH bods

a sadly corrupt form m their books—a fact which suggests
that the Tibetans feel tittle appreciation of the biupposed sound-
value of Mantras. But whether their theory on this subject
is the Sami;; in all respects as that of the Hindus I cannot say.*
The Hindu theory, which I have elsewhere endeavoured to
elucidate (cH Garland is still on several points

obscure; the subject being perhaps the most difficult of any
in Hinduism. Even though Tibetan Buddhism may have
Afan/raSdd/iafmf the pr^ntment of it is likely to differ as
much as does the general substance of these two Failhs^

About the fifteenth day, passage is made into the Third
in which the deceased, if not previously liberated^
seeks 'Rebiith*. His past life has now become dim. That
of the future ts indicated by certain premonitory sigmi which
represent the first movements of desire towards fulfilment.
The * sonJ-complcx * takes on the colour of the La^a in which
it is destined to be bom. If ihe deceased's Karfna leads
him to Hell, thither he goes after the Judgenientj in a subtle
body which cannot be injured or destroyed, but in which
he may suffer ntrocious pain. Or he may go to the
Htfavcn^world or other Leia, to return at ienglh and in
all eases {for neither punishment nor reward are eternal)
to earthy whereon only can new Kart/m be made. Such
return takes place after expiation of Ills sins in HelJ, or the
expiration of the term of enjoyment in Heaven which his
Karma has gained for him* If* however^ the lot of the
deceased ts immediate rebirth on earth, he secs visions of
mating men and women. He, at this final stage towards the
awakening to earth-life* now knows tliat he has not a gross

* Ju5l id the TIlKtUd tcok over TaigtrfHs^ from Indke, sn^ as llac wcU'kHPWn
J ItKlan /ri^m Mitmptt (Tibet'a inoirt J^iusma Yo^ *lia Saiflt}*

(fir eiamplcji clear, llic^ ippesj aJtC te bavc denved varioiu ef

Troni India, ineJudinf or WlJJJc: it ra luideiili'lcdly

tme Llial many Manirmj likeWHC derived from lunlta Iwvc gzvwm hopelessly
corrupt in the Tlbaiau inn ^aLgE ItKl^ the pfiictjce cd or
by Tibetans seems to teve been kept ^ai^ly pure, tarE^^y ihreugb oral ixan^
mJsfiiDD from £urn tn rither than tbrou^b wnlten recorda, eKept for

ITibelaoiaed lertnimokfica and m-ethods^ Olf applicaliOBh- Ccftaill Tflictaii tmtisef-
oa yif^ which the editor po^csses, both in the criminal and in EngUah trdntta-
ticin, sugigesL Uiis. -W. V* E-W.

bcxx

FOREWORD

body of flesh and blood. lie urgently desires to have one,
in order that he irtniy again enjoy physiea! life un the caith->
world.

The Freudian psycho-analj'st will find herein a remarkable
pa.Rsage supporting his doctrine of the aversion of the son
for the father. The passage says that, if the deceased is
to be bom as a male, the feeling of its being a male
comes upon the knower, and a Icdiog of intense aversion
for the father and attraction for the motlter is begotten,
and vice versa as regards birtli as a female. This is,
however, an old Buddhist doctrine found elsewhere. Pro-
fessor De la Vail« Poussin cites the following passage:
■ L'eaprit trouble par dcsir d'amour, il va au lieu de sa
destia^. Memo tres eloign^, il voit, par I’cell ne de Ja force
de J'acte, le lieu de sa naissance; voyant la son pcie et sa
mere unis, il commit ddsir pour la mere quand il cst male,
ddsir pour le pere quand il est fcmelic, et, iDversement, haitie ‘
{Bouddkisme: ittuifi et Sdatiriavx^ AhhidharmsikQska, iii. J 5 ,
p. a 5 ). The work cited also contains other interesting details
concerning the embryo. (See, too, the same author's La
Thiorie de danse causei.)

At length the deceased passes out of the Barda dream¬
world into a womb of flesh and blood, issuing thence once
more into the waking state of earth-experience. This is
what in Erglish is called Rc-incarnation, or Re-birth in the
flesh. The Sanskrit term is Saug^tdra, that is, ‘rising and
rising again* {Puftarut^t/t} in the worlds of birth and death.
Nothing is peraianent, but all is traiisitoiy. In life, the
‘soul-complex' is never for two consecutive moments the
aame, but is, like the body, in constant change. There is
thus a series (Saa/dria) of successive, and, in one sense,
diflerent states, which axe in themselves but momentary.
There is still a unifying bond in that each momentary state is
a priesent transformation representative of all those which are
past, is it will be the generator of all future iransfonualions
potentially involved in it.

This process is not interrupted by death. Change GOntlnncs
in the SkatidAai (or constituents of the organism) other than

COm^INLTITV OF TRANSFORMATION [xjud

the gross body which has been cast off and whicli undergoes
changes of its Own, But there U this difference: the after-death
change is naerely the result of the action of accumulated past
/Cijrmti and does not, as in earthly life, create new Karm^,
for which a physical body h necessary, (Buddhism, Hinduiami
and Christianity are in agreement m holding that man's desUny
IS decided on Earth, though the last differs from the first two,
as explained above^ on the c^uestion whether there is more
than one life on EarthJ There is no breach (tlakcMrda]
of cou^ebusness, but a continuity of transformation. The
Death-Cansciousness is the starting-point, followed by the
other states of consciousness already described* /C^rfmi at
length generates a fully-formed desire or mentaJ action. This
last is followed by the consciousness taking up its abode
in a suitable mairir^ whence it h bom again as a Birth-
Consciousness. What ia so boiti is not altogether different
from what has gone before, because it is the present trans-
forma tiDn of it I and has no other iudepcrident existence.

There are thus successive births of (to use Professor de
la Vallee Pottssm^s term) a * fluid sou]-complex", because the
scries of psj'chic states continues at intervals of time to
enter the physical womb of living beings. It has been said
by the authority cited (iPii^ Pn R5) that the

birth-consciousness of a new ce!e:stial or infema! being makes
for itself and by itself, out of unorganised matter, the body
it is to inhabit. Therefore the birth of such beings will
follow immediately after the death of the being which is
to be reborn as an infernal or celestial being. But the
case is said to be differepl, as a rule, where there is to be
" rcmcai'natlon\ that is 'rebirth' in the flesh. Conception
and birth then presuppose physical circumstances that may
not he realized at the moment of the death of the being to
be * re-incamated\ In these casc9 and others it is alleged
that the dying consciousness cannot be contifiued at once
into the birth-consciousness of a new being* The Professor
says that this difficulty is solved by thow Schools whicht
maintaining tile intermediary existence hold "

that the dying consciousness is continued into a short-lived

Ixxxii

FOREWORD

being Cfttled CatidMarvaf which lasts for seven days, or seven
times seven days {cf. the forty^nine days of the Sardo), This
GaodharvacrtaXts, with the help of the conceptjonal elements,
an embryo as aoon as it can find opportunity. This doctrine,
If it has been rightly understood, is apparently another and
cruder version of the Bafdo doctrine. There cannot, in any
philosophic view of the doctrine of Karma, be any ‘ hold up'
of what is a continuous life-process. Such process does
not consist of independent sections waiting upon one another.
And so a ^soul-complex' cannot be ready to reincarnate
before the circumstances are fit for it. The law which deter-
min™ that a being shall incamate is the same as that which
provides the means and conditions by, and under, which the
incarnatioa is to take place. Nor Is the body of the infernal
or celeslial being gross matter. This is clear from the present
Text.

Dr. Evans-Wentz raises again the debated question of
the transmigration of human 'souls' into sub-human bodies,
a process which this Text, cxolcrically viewed, seems to
assume, and which is, as he points out, the general Hindu
and Buddhist belief. It seems to be an irrational, though
it may be a popular, belief that a human 'soul' can per¬
manently inhabit a sub-human body as its own. For the
body rannot exist in such disagreement with its occupant.
The right doctrine appears to be that, as man has evolved
through the lowest forms of being (Hinduism speaks of
8,400,000 graded kinds of births culminating in man),' so by
misconduct and neglect to use the opportunity of manhood
there can, equally, be a descent along the 'downward path'
to the same low forma of being from which humanity has, with
difficulty, emerged. The Sanskrit term Durlabham, meining
■difficult to get', refers to this difficulty of securing human
birth. But such descent involves (as Dr. Evans-Wentz says)
the loM of the human nature and the enormous lengths of
lime of a creation epoch.

If the senes {Santmti) of conscious states are determined

As plaots, snlmsli, repUIn, biids, quadrupeds, simian form

iindiMu. Se« arJwrf . swmian fomis,

WORKINGS OF KARMA Ixxsdii

by the past Karma, it may be asked how that liberty of
choice exists which the whole Text assumes by its injmictions
to the deceased to do this or to avoid that. No doubt even
in one individuai there are diverse tendencies {Satfgskara},
But the question slill remains. If the Karma ready to ripen
determines the action, then advice to the accused is useless.
If the ‘soul' is free to choose, there is no determination by
Karma. Hinduism holds that, notwithstanding the influence
of Karma, the Atma is essentially free. Here the answer
appears to be twofold. Apart from what is next stated,
the instructions given may, by their suggestions, call up
that one of several latent tendencies which tends towards
the action counselled. Further, this system allows that one
‘soul* can help another. And so there are pra3rers for, and
application of merits tos the deceased, just as we find in
Hinduism the Prttaskraddka, in Catholicism the Requmn
Mass, and in Islam the Moslem's Fatiha. In this and other
matters one mind can, it ts alleged, influence another otherwise
than through the ordinary sense channels whether before or
after death. There is also a tendency to overlook collective
Karma and its effects. An individual is not only affected
by his own Karma, but b)' that of the community to which
he belongs. A wider question arises as to the meaning of
the Re.incarnation Doctrine itself, but this is not the place to
discuss it.

There arc many other points of interest in this remarkable
Book, but I must now stop and let the reader discover them
for himself, I would like, however, to add a word as to the
manner of its making. The Text has been fortunate in finding
as its editor Dr, Evans-Wentz, whose knowledge of, and
sympathy with, his subject Has enabled him to give us a very
comprehensible account of it. He, in his turn, was fortunate in
bis teacher, the translator, the late Lima Kazi Dawa-Samdup
(Tib. Zla-va-bsam-ftgrub), who, when I first met him, was
Chief Interpreter on the staff of His ExceUency Eonchen Satra,
the Tibetan Plenipotentiaiy to the Government of India. He
was also attached to the Political Staff of His Holiness the
Dalai Lama on the lattcrs visit to India, At the time of

Jxxjdv

FOREWORD

his preouture and greatJy Tegnetted death LSma Kazi Dawa-
Samdup was Lecturer in Tibetan to the University of Calcutta.
These, and the other appointments which the translator held,
and to which Dr. Evans-Wentz has referred, sufficiently
establish his high competency both in Tibetan and English.
He had also, f may'add, some knowledge of Sanskrit, which
I found of much use in discussing with him the me^n hg of
terms used in Tibetan-Buddhist doctrine and ritual. I can,
then, speak personally of his atuinments, for 1 saw a good
deal of him when he was preparing for me a translation of
the Tibetan SAririaJbraiamSAdra Tanira, which I have
published as the seventh volume of the scries of Tantrik
Texts {Luzac St Co.). I can, likewise, from my own
knowledge, associate myself with what Dr. Evaos-Wentz
has said as to this remarkable man. May their joint work
have the success it deserves, and so entourage Dr. Evans-
Wentz to publish some at least of the other Texts which
he tells iiae he has in

John Woodroffe-

OzroKb,

INTRODUCTION^

*Tbff phcTiDencna a f life may be Iikr-Re4 iin load ream j a phantMiiij a buttle,
a 3t4tdow, the gtLfltcBiH^ dEW| or lightninf^ fUlih; and tiuS they ou^t to be
COntempUted/—The Buddha, in Tk^

I. THE IMPORTANCE OF THE BA EDO THOBOL

As a conttibiition to the science of death and of the existence
after death, and of rebirth, TA^ Tidetau Bo^A i}/ tAf

^ Thia InlrtHfuction ls-4br Ihe m-Hl pert—^basc-d upon and Hug^^ted by
explanatery ¥tete9 which ihc larc Lima Ka.ii Bawa-Samdup, the Cnnalator of
the Bar^tx dictated to the editor while the UTuasIaiinn was lafcin^ shape,

in Gan^ak, Sikiim. The Lima w»S of epinion that hti English rendering d[
the not to he puhUshcd witlAOt his cxc^tical canuBehta on

Lhc more abstniSf atid fig;ur*ljvie perto of the texL Thin, he thought^ would fiOl
onty help to justify his IranMition, but, EnoreeVErp would acEord with the wi^pee
of his late gum (see p. So) with respect to all EimisEatlous into a European
longue of worlts expository of the ■Esoteric lure of the ^Jreat Per fcetiooLsl
School into which that hEtd Ijiitkted him. To this end, the tiuislAtOE^s

Exegesisp based upon that of the transiiMor''B guru, WM txansmilled lo the editor
end recorded by the editor berein.

The editor's task Is to correUte and ayStemAtiK and SOmeElmea to expftnd the
□ntes thus dictated, by inc-otporating such congenial raalter, from widely
separated soomaH ax In hia judgment tends lo make the exoffisis more
intelligible to Ihe Occidental, for whom this part nf the hcok is chieny inlende^
The trxnskUir felt, too, that, withont such snfegiixrd Fng U thm Introduction is
mlended to alTord, the Bardb Tk&ioi timislation would be peculiafly Uxble tn
misinterpretation and consequent rasause, more eapedally by ihoac wl» are
inclined to be, for on® reason Or BfiHcjtbflr, inimical to Buddhistid dcwXrinea, of to
the ^flctrinea of hts pmrticular Sect of Nortbem Buddhisen, He abo reatixed
how such an Introd-ucdoii ai is here presented might itself be subject to adiferse
eritTclsm^ perhaps om the ground that it appeirs to ha the outcome of a philoso¬
phical ccleclidsran However this mJiy he, the editor can do no more Uian state
hercj as be has Stated in other words in the Preface, that his aim, both herein
and in the closely related annoUtioos to the text ilsclf, hu been bo present the
psychology and the IcachEngS peculiar to anrd related to the ThdAof U he

hn*; been taught them by qualified Initiated eaponcDtS of them, wlto alone have
the unquestioned right to -ciplaid ihenii

If it should he said hy erltica that the editor has -cxpOUIlded the JlttSAot

doctrine! from Ibe Standpoint of the Northern Boddhist who believes m them
rather than from the itaodpoint of the Chrisltan who pcdiaps would disbelieve
at least aome of them, the editor has no apology to offer j for he holds that
there is no souad rcasoo adducible why he should expound them in any other
manner. Anlfafopology is conccmcd With thin gs aS they are; and the hope of

B

Mils

3 INTRODUCTION

called, in Hs own language, Barde Thedd ('Liberation by
Hearing on Ibc After-Death Planed is, among the sacred
books of the world, unique. As an epitamked eicposition of
^e cardinal doartnes of the Mahayana School of Buddhism,
il is ofver)' great importance, religiously, philosophically, and
Iiistoricaliy, As a treatise based essentially upon the Occult
Sciences of the Yff^a Philosophy, w-hich W'ere fundamental in
the curriculum of the great Buddhist University of Nalanda,
the Oxford of ancient India, it is, perhaps, one of the most
remarkable works the West has ever received from the East,
As a mystic manual for guidance through the Otlicrworld of
many illusions and realms, whose frontiers are death and
birth, it resembles Tkt Eg}>ptian Book of the Dead sufficiently
to suggest some ultimate cultural relation^ip betu'een the
two; alth^ough we only know with certainty that the germ of
the teachings, as herein made accessible to English readers,
has been preserved for us by a long succession of saints and
seers of the God-protected Land of the Snowy Ranges, Tibet.

II. THE SVMBOLISM

The Bitrdo Thedol is unique in that it purports to treat
rationally of the whole cycle of smgsdric (i. e. phenomenal)
existence intervening between death and birth ;-^the ancient
doctrine of karma, or consequences (taught by Emerson as
cooipensaticin), and of rebirth being accepted as the most
^ntiai laws of nature afTccting human life. Often, however,
its teaching appurs to be quite the antithesis of rational,
because much of it is recorded in an occult cipher. Dr. L. A.
Waddell has declared, after careful research, that 'the lamas

into ^

oU4tt ilmiyi Id bn Id awQTpuJilc such sdtnli fie daU U will tome dey
futLtre eenet»tiona of mauJtiod ta dFiraver Tnilh l/nfverMj Truth in

which n]] rdieiQM nnd All Mct, of nlJ relipon, nay uJtimaitty rKopiiic the
£sEenc« of RcI^d Mud the CatboJicity of FpiUic ^

' Ur rnbot Mundy, in hi, intef«tii,f TibetAd niniutee Om. in n,*lii„c

^ference to Uiui UUe. m TiUta^ of ik. Dc«t. («, i, to b,

ine ta tlti F r "*"** llllo for convey,

tup to tJrt English rewier the Irne eht meter of the booh as a whole.

i

THE SYMBOLISM

have the keys to unlock the meaning of much of Buddha^fS
doctrine whieh has been almost inaccessible to Europeans-" ^

Some of the more learned /cfwl^Ix, including the late Lania
Kai:i Dawa-Samdup, have beliovcd that since very early times
there has been a secret international sj^mbol-codc in common
use among the initiates^ which affords a key to the meaning
of auch occult doctrines as are still jealously guarded by
religtoiia fraternities in Indiap ^ in Tibeti and in Chinap
Mongulia, and Japan.

In like maruicrp Occideittal occultLts have contended that
the hieroglyphical writings of ancient Egypt and of Mexico
seem to have beerip in some degree^ a popularized or exoteric
outgrosvth of a secret language^ They arguc^ toOj that a
symbobcode was sometimes used by Plato and other Greek
philosopherSp in relation to Pj^agoreaJi and Orphic lore i
that throughout the Celtic world the Druids conveyed all
their esoteric teachings symbolically ; that the use of parables^
as in tlie sermons of Jesus and of the Buddha, and of other
Great Teachers^ illustrates the same tendency;, and that
through works and the miracle and m^'^stery

plays of medieval Europe, many of the old Oriental symbols
have been introduced into the modem literatures of the Westn

* U A, Waddcllp Tfu E^dd^tisni qf TfA^t or Idmaiim CLORdocip p. 17-

1 Tliere u mum -iociud evidence f^r aapposing lli*l Qm MWircc of Ihe Iftorfll
philosophy underlyinj ccrism of tlic Atsojf^^ ilia, by way of fom-

pariMii, of Uio ludiM md HthpadrsAa) m^y yet U at own to (hIVC

been such primitive: Onccted folk ulcs aboQt aniinals artd iniituil symbols ae
scholars now Ihihk helped IQ shape ihc /iifflitn Talis conCtiriuHe the
bifibs of the Buddha {tl TA# JH/oka, cd. by E. B. Cowell^ Csrtihndge, 1895-
1907b SiftaiJiflyt the Chrbiiaii mystery plsys contam sjmboUsoi ao rnurh akin
lo that round m mystery plays SlilJ Ikmrisbm^ opder ccCleiiastsCal |«itrona^e
Ihrouehoul Tibet aud the neighbouring territorira or Nortbera Buddhbm m lo
point te SMlhcr slrcaoi or Oricntalisni having eoteclnto Europe (cf. TAfw
JOj^mVsp cd. by H. L Woolfp Lopdon, n,cl.> The spportrtl Bomaoist CMoniia^
tion of the Buddhsp UPder the medieval character of St. Jchos^phal,^ n an
addilioEiid iri«tSDci! of how ihiegs Eastern seem to have become things Western
(CJ. ond cd- by E. A W. H^idfOp Cambrid^,

nvore, the on« very popular medieval work Dr Arfr Afanfwdi kef- Jit* Book
qf ikf €m/t qY by T. M. M. Conipcr* London, 1917)1 vah^h Uvere

am many versions and variants io Latin. Eoifliah, rrench, apil oUier European
Isneneew. Becma to SUggeM a still further Infillralion of OrieilUd concern^

ing death and existence alTleC death, HJch as UrtdcriLe botli the Tibetan Boit/s

4

INTRODUCTION

Be thu as it may, it is certain that none ol the great systems
of ancient thought, nor even vernacular literatures^ have
always found the ordinary work-a-day language of the world
adequate to e^rpresa transcendental doctrines or even to bring
out the full signih^ocG of moral maxiinsw

The lamb, the dragon (or serpent), the dove above the altar,
the triangle enclosing the aihseeing eye (common to Free’
masonry as well), the sacred fish-symbol, the ever-burning
fire, or the image of the risen sun upon the receptacle for the
consecrated wafer in the Roman Mass, the architectural sym¬
bols and the oi'ientation of church and cathedral, the cross
itself, and even the colo'urs and designs of the robes of priest
and bishop and pope, are a few of the silent witnesses of the
survival in the modem Christian churches of the symbolism of
paganism. But the key to the intirrpretatioa of the inner
significance of almost ail such Cliristianized symbols was
unconsciously thrown away: uninitiated ecclesiastics, gathered
together in heresy-seeking councils, having regarded that
primitive Christianity, so deeply involved in symbolism, called
Gnosticism, as ' OrienLal imagery gone mad repudiated it as
beiog * hereticalwhereas from its own point of view it was
merely esoteric.

Similarly, Northern Buddhism, to which symbolism is so
vital, has been condemned by Buddhists of the Southern
School for claiming to be the custodian of an esoteric doctrine,
for the most part orally transmitted by recognized initiates,
generation by generation, direct from the Buddha—as well as
for teaching (as, for example, in the SaddhartHa-Po^arlka)
recorded doctrines not in agreement vvith doctrines contained

TAiJiW md the Egypiiui De«kt^^ iW; ami. in tirdep to *how this, a few of
tbc moat striJung pasaa^ faund ia tile Dt A fit XaruHiti tyde, which Hrillcl
p.^ nsM, hsve best, idded in foct-wte^to U,«

Barja tnnaUtion fmni Mr. Comper’s Eiedieut cdUica in JJit Boot at

jA* Crsjl 0/ Z? ^

(Philaddphu, igoB^. a piouett sttidy at the
Knarkshlc psDUlcIhim which nuts between Ihe tests of the
and the of the BuddWat Cnoan, by Wf. A, J. Edtl.und», saepals, likewise,
thal one Of the most p™„isiog field, cf resesreli, „ yet alwcst virgin. lies iq
aitudyof jiiidsuch ecrrcajwqdcncQ between Eastern tud Weitern thouthcand
lifcTJitLU^ u 19 ndgEcsied in this note.

'ESOTERIC BUDDHISM'

5

in t\m Ti~Pitaka (Skt. Tri-Pifiiia)^ the Pali Canon. And
yet, though the Southern Buddhist commonly assumes that
there cannot be any buta Itteral interpretation of the Buddha's
teachings^ the Pali Scriptures contain many parablea and
metaphorical expressions, some of wfiicli the regard as

symbolical and confirmatory of their own esoteric tradition,
and to which they thus claim to hold—perhaps not without
good reason—the [nitlale^s key.

The Idmaj grant that the ('Three Fttuk^, or

Baskets" [of the LawJ) arc, as the Southern Buddhist holds,
the recorded Word (or Doctrine) of the Ancients, the
vdda \ but they claim that the Pilous do not contain all the
Word, that the Pilakoj lack much of the Buddha's
teachings, and that it is duefly these teachings which, in many
instances, have been handed down esoterically to the present
day. - Esoteric Buddhism \ as it has come to be calied^—
rightly or wrongly^—seems to depend in lai^e measure upon
* ear-whispered ' doctrines of this character, conveyed accord¬
ing to long-established and inviolable rule, from to

by word of mouth alone.

The Pali Canon records that the Buddha held no doctrine
secretly ^ in a closed fist ' (cf. MuJtd Piarinjdi^dHa Sullant^f
//), that is to say, withheld no essential
doctrine from the members of the SaAg^ha (Priesthood), juat as
no gftru nowadays withholds a doctrine necessary for the
spiritual enlightenment of his initiated or accepted disciples.
This> however^ is far from implying that all such teachings
were intended to be set down in writing for the uninitiated
and worldly multitude, or that they ever were so recorded in
any of the Canons^ The Buddha Himself wrote down nothing
of Hia teachings, and His disciples who after His death
compiled the Buddhist Scriptures may not have recorded
therein all that their Master taught them. If they did not.
and there arcT therefore, as the Idm^ contend* certain im-
written teachings of tise Buddha which have never been taught
to thcM who were not of the S^gk^t then there is, un¬
doubtedly,. an extra-cajionicaJ, or esoteric. Buddhism. An
esoteric Buddhism thus conceived is not, however, to be

INTRODUCTION

e

regarded aa ifl any wbe in dbagreement with canqtucal, or
exoteric^ Biiddhiam, but a^ being related to it as higher
mathematics are to lower mathematics, or as being the apex
of the pyramid of the whole of Buddhism.

In short, the evidence addticlble gives much substantial
support to the claim of the Idmas^ to whom we refer, that
there is—as the Barda TA&daf appears to suggest—an un¬
recorded body of orally transmitted Buddhistic teachings
complementary to canonical Buddhlsni.^

Hi, THE ESOTERIC SICNIFICANCE OF THE FORTV^Nlt^E DAYS
OF THE B^Ri>0

Turning now to our text itself, we find that structurally it
is founded upon the symbolical number Forty-nmet the square
of the sacred number Seven; for, according to occult teachings
common to Northern Buddhism and to that Higher Hinduism
which the Hindu-bom Bodhisattva Who became the Buddha
GauCama, the Reformer of the Lower Hinduism and the
Codifier of the Secret Lore, never repudiated, there arc seven
worlds or seven degrees of 3 fdjd^ within the con¬

stituted as seven globes of a planetary clialm On each globe
there arc seven rounds of evoiution, making the forty-nine
(seven times seven) stations of active existence. As in the

^ It probatly for Uic editor to rcnilnd hia rH^nds whe prrdf^^sa

iHe ThcfmvidA Stiijidliiiiii of ihe Southern ScluKki In prt^nng lliis latra-
dactian, bU aim haa Dccessuily been lo prvKnt EuddliEiza ebSeftj Irm the
stud point of the NorUiem BM^ddhiaEti &ftbc Kirgyntpa Sect ^Sice pflge 79), by
which the Bardo TAodoi b SCCcpEc 4 as e «crcd book and to which the tranststor
belonged. Aitbaugh the Sculliem Buddhist may not a|irree with the Batdo
Thidof teachings in their entircLj, be wdl, nevertheless, be very apt to find
tbem^ in mmi essentials, based ^trines romman to all Scb^ls and Sects
of Buddhism^ and he Day eveti find those of tfaem with which he disaffma
inureslinf and poialhly pmvoealive of a leceMtdefttdoQ of cerUin ef his own
aRtagonlstu! beliefs.

* Mdya, the Satilhtit ctjuinleivl of the Tibetan mcana

a magical or aiusory ehctw, with direct reference to the phcimmcryt of Nature^,
In a hkgber scfiftc, in Brlliman^Sm, it refers to ihe ShakB of Brakman (ibe
Supreme Spirit, the Ain Soph of Judaism),

^ The Banskrtt term Sa^gadra (or Tibetan Khorvit

refera to the phcnomcnaJ: universe itself, its anilthcsis bdne AVradMd (TJb,
which ii beyotid phenomena ^cf, pp. frj-fl).

THE ESOTERICISM

7

embryonic state in the human species the foetus passes throUf*;h
eveiy forth of organic structure from the amoeba lo man, the
highest mam mat, so in the after-death state, the embryonic
state of the psychic tforld, the Rnower or principle of con-
sciousnesa, anterior to its re-emergence in groes matter, ana¬
logously experiences purely psychic couditions. In other
words, in both these interdependent embryonic processes—
the one physical, the other psychical—the evolutionary and
the involuHonaiy attainments, corresp<«iding to the fort>’-nine
stations of existence, arc passed through.

Similarly, the forty-nine days of the Bardu may also be
symbolical of the Forty and’Nine Powers of the Mystery^ of
the Seven Vowels. In Hindu mythology, whence much of
the Bardg symbolism origiiiated, these Vowels were the
Mystery of the Seven Fires and their forty-nine subdivisional
fires or aspects. They are also represented by the Svastika
signs upon the crowns of the seven heads of the Serpent
of Eternity of the Northern Buddhist Mysteries, originating
in ancient India. Jn Hermetic writings they are the seven
zones of after-death, or Bar do, experiences, each symbolizing
the erupiion in the rnterraediate State of a particular seven¬
fold clement of the complex principle of consciousness, thus
giving the consciousness-principle forty-nine aqiects, or fires,
Of fields of manifestation

The number seven has Jong been a sacred number among
Aryan and other races. Its use in the Revelation of John
illustrates this, as docs the conception of the seventh day
being regarded jls holy. In Nature, the number seven governs
the periodicity and phenomena of life, as, for example, in the
series of chemical elements, in the physics of sound and colour,
and it is upon the number forty-nine, or seven times seven,
that the Bardo Tkodol is thus scientifically based.

' A* regards Ihe eseteric mctltEafr of the Forty-nicc Day# of liic Bar^o,
CDiopaxr H. P. Ikt Swtnt Dodriitt (Lonefao, i808J, 1. n^S, 411 ; iL

617, 637-^ Ttc late Lima Eaii Dawa-Simdup w« of opinittai that, deapilc
tbe fdvoi#o oHticisrni ajiiiut K. P. hlavalsky# worfa, lljeft la Itlo^uate

interital evidence in them nf ihrir authoPa iDtlesatf aciinaiJilaflcc with the higher
iimsisHi teaching!, into which aho elaimnl to liaie been initialed-

B

INTRODUCTION

IV* THE ESOTERIC SIGKIFICANCE OF THE FIVE ELEStEKTS

Likewise, in a very striking martner^ the esoteric teachings
concemLng the Five Elements^ as symbolically expounded
in the patalkl, for the most part, certain of

the teachings of WesEern Science, as the following inter¬
pretation, based upon that made by the translator him5df.
indicates;

In the First Round of out Planet, one element alone—
Fire—was evolved. In the fire-mist, which, in accordance
with the karmic kiv governing the SangsHr'a, or coemoi^
assumed a rotary motion and became a biasing globular body
of undifTererLtiatrd primeval forces, all the other elements lay
in embryo. Life first manifested itself clothed in robes of
fire; and mans if we conceive him as then existing^ was incar¬
nate—as the Salamanders of medieval occultism were believed
to be—in a body of fire* Iti the Second Rounds as the
Element Fire assumed definite form, the Element Air sepa¬
rated from hand enwrapped the embryonic Planet as a shell
covers an egg. The body of man, and of all organic crealureSp
thereupon became a compound of fire and air. In the Third
Round, as the Planet, bathed in the Element Air and fanned
by it, abated its fiery nature, the Element Water came forth
from the vaporous air* In the Fourth Rounds in which the
Pknet still is, air and water neutralized the activities of their
Parent Fire; and the Firej bringing forth the Element Earth,
became encrusted with it. Esoterically, the same teachings
are said to he convcj'ed by the old Hindu myth of the
churning of the Sea of MLlk^ which was the Fire-Mist, whence
camCp like butterp the Bolid earth. Upon the earth, so formed,
the gods are credited with having fed; or, in other wordsn
they I hankering after existence in gross physical bodies,
became incarnated on this Planet and so became the Divine
Progenitors of the human raccn
In the on the first four days these Focir Elements

manifest themselves, or dawn upon the deceased, in their
primordial form, although not in their true occult order*^

* U a heW, tgop thal wher^m froBi the Fh'e Dhy^l BMeldbia, bs in PUT test.

9

THE ESOTERICISM

The Fifth Element. Ether, in its primal form, symbolized as
‘the green lighi^patb of the Wisdom of Perfected Actions',
does not dawn, for, as the text explains, the Wisdom (or
Bodhk) Faculty of the consciousness of the deceased has not
been perfectly developed*

The Ether Element, like the aggregate of matter (sym¬
bolical of the fire-mist}, is personified in Vairochana, He
Who in Shapes makes visible all things* The psychical attri¬
bute of the Ether Element is—to render theconception
in the language of the psychology of the West—that of the
subconsciousness i and the subconsciousness, as a transcen¬
dental consciousness higher than the normal consciousness in
mAnkind, and as normally undeveloped, as the vehicle
for the manifestation of the Bifd/ik Faculty—believed to be
destined to become the active cnnsciouatiess of the humanity
of the Fifth Round. The memor^^-records of all past es- ^
periences throughout the many states of existence

being latent in the subconsciousness, as the Buddha's own
teachings imply (see pp. 40-4O1 the Fifth Round races in
whom it becomes active will thus be able to recall all their
past existences. In place of fiiith or mere belief^ Man vHU
then possess Knowledge, w ill come to know himsdf in the
senae implied by the Mysteries of ancient Greece; he will
realize the unreality of sarf£^dru^ existence, attaming Enlighten^
ment and Emancipation from the San^sdra^ from all the
Elements; and this will come aa a normal process of human
evolution. It hoivever# the aim in all schools of Indian
and Tibetan alike—as in the Bardo TAdd<fi—to outstrip

this tedious process of normal evolution and win Fr^dom
even now»

In the body of man as he is—in our present Fourth

Ufc? fivt cleatscthiir, or ef matter (Vairahana), aiip of

■gEnrgdlc of ^lition (Amo^ha.SiJdhi). fire, Or ^

vmXcTf or Aggrefftle of comcausn™ raDlcriCiHj aa ■ reflex pf

Ak^bhym), and CAfULp or ftg:frepxtc of Inttcli (RalnA-SAmtiliaTi)— from the Adt^
Buddbx ^fmm whom> acEordiii^ to the Adi- &udtOiA Stl 1004 the Five DhySol
BuddhAS tbemaelvcB tmpnAle) em*nitea the iiitii clcmeHt^ wt^h is miod
(H«*iraj). « mu esotefie deity, lometinic* occupy (m doH

VftiiocliBi]B:v--4CC0n£mK Eo the Schogl m^d ritoMl—the pUec of the Adi Buddhe,
And b tfaeEi sjmaliymEMis with bim.

nn

C

lO

INTRODUCTION

Round—there are four kingdoms of living creatures s (l) those
of the Element Firct (a) those of the Element Air, (3) those of
the Element Water^ and (4J those of the Element Earth.
Over this collective life of innumeTBble myriads of lives man
Is king. If he be a Great Ring^ filled with the transcendent
confdousncsg of the triumphant (or Saint), to him the
countless multitude of his elemental subjects severally reveal
themselves in their true nature and place in his hand ihe
Sceptre (symbolized by the Tibetan or thunderbolt) of
Universal Dominion over Matter. Then^ indeed, is he Lord
of Nature, becoming in his turn Ruler by Divine Right,
a CAakr£^^;ar^w^ or Universai Emperor, Cod and Creator.^

V. THE WISDOM TEACHINGS

Also involved m symbolical language there are, as funda¬
mental occult doctrines of what the trans¬

lator called The Wisdom Teachings ; and these—which are
es$ential MaJtdjana doctrines—may be outlined as follows:

Thi Vmdmss.—ln all Tibetan systems of yoga^ reaUzatlon
of the Void ness (Tib^ St&f^-p€t-fiid—^Taxu Tong-pa-nid : Skt+
is the one great aim; for to realize it b to attain
the unconditioned D/tarma-Kdya^ ot ' Divine Body of Truth *
(Tib, CA^j^sh^ —pron. the primordial state of un¬
createdness, of the supramundane £i?dAic All-Consciousness_

Buddhahood, Realization of the Voidnm {Pali, Sunna/a) is
the aim of Theravidists too.

TAr TAm Bkarm^-B^dya is the highest of the

Three Bodie5{Tib. Shigsf4m—^T0n.K^^m\ Skt. Tri-JCdya)
of the Buddha and of all Buddhas and beings who have Perfect
Enlighten ment. The other two bod les are the S^mAA^ga-Kdym
oc ^Divine Body of Perfect Endowment* {Tib. Lengs^j/^ad-
rMogs-sku pron* Loftg-cAdd^ff-hi) and the NirTmlHa-‘Kdya or

^ Mmu, in m {xiL 10^11), »ys; «He, whetc finn ttndcrttxndmf

nbtitoj AC131DIUDCIover hix worrfH^ Ji Mfiiffiand ever hbi tiwufhn, and AcimmRRd
o«r hu whole bodj, mmy JutUy be called a TripIcCenuaiudcT,

The niaii who exerta this triple Hirconinixad with respect to xQ ■nimated
™iurt4, wholly suhduk* both Inal end wmb, Btudl bythoH; menna eltalis
Bextitad*.'—(CC u^na, by Sir Wtltixm Jonca,)

THK WISDOM TEACHINGS ii

* Divine Body of Incarnation' (Tib* SpriJ-paAi-stu —pron* TMl--
fiai-iu).

The Dharma-K^a is symbolized—for all human word-
conccpta are inadequate to describe the Quality less—as an
inhnite ocean, calm and without a wave, whence arise mist-
douds and rainbow^ which symboliM the Samb&&ga~K&ya\
and the clouds, enhaloed in the glory of the rainbow, con-
donsinif and falling as mm» symbolize the

The Dharma~K^a ts the pri mol'd id, formless BoAdt, which
is true experience freed from all error or itiherent or acci¬
dental obscuration* In it lies the essence of the UniversCi
including both Sa^gsbra and A’iWifijfij# whiebt as states or
conditions of the two poles of consdotisness, arei in the last
analysis, in the realm of the pure intellect, identical.®

In other words, the DAar‘ma-fCayii (lit* * Law Body being
Essential Wisdom unmodified, the SamiAcga-Kay^

(Ul 'Compensation Body** or 'Adorned Body') embodies^
as in the Five DhySni Buddhas, Reflected or Modifier!
Wisdom, and the (lit- 'Changeable Body ,

or ^Traiisformed Body*) embodies, as in the Human Buddhas*
Practical or rncamate Wisdom.®

^ Ej, AimI Biharl Glraail {m our Prefice^ p. x) Ms added here tJie
foi]iiwi pi( cammeBt: * The Word GAortma is dctrived fropfi the ¥erl!*nifO''l

mwlng no Support" or no Upliold^ -DArtWi a iMl whidi upholds Or
aupporto ihe DhlveraOt M also the Sniiividail. is In mankind Right

Conduct, the reiull of TniC Koowledg*. Tnilh ACtOfdin^ to BrlUinianw ia
tba BrillliB(ln^ ia. ULberatuan^—ATolaAd, jfVinM^ Samh^ogu ia the Life of
Enjoyment. MjrfWifjHfl b the PtuCOW of Build Lttg- In, the EribiELaiitC ^checne,
DharftM b the Srtl thing nccdccL Then cofflOS Artha (Le. WeRllb, nr
PosscBffioBa)^ which eorreapomb with Mrfttdwff. After ihb conlM f

and |he lul b nr Libentioo.'

* b vbahle! uid invillhje, wheiMr SoHgsdni or b*at

hiBe one [that b, with two Pkihi [Ap4JjAf Jgiiorafl«, BEid

Knowledge] And two ends [.StfjfgMra a.nd . - . '‘The Foundalion

of iJ| b unerEBlcdi and iudepen-^^ent, uncoinpQiinEtcd -and beynnil mLod nnd
speech. Of It fteSthcr ihc word JVirvdm nor SoMg^m mny be ssid '—TAf Seorf

the 1*1* Lltti* Kid I>aw>-5*nfldup*s tranil*^
tioTit Tawink Tfjsiij vol. Londou, iprp)- The she ^e*d, ajncny-

znokLE wiU) tiic b fim* beyond *11 mental conErpt*j Myond ihc

finite miQd with ill its ImiginEng? mnd erne of a«ch ultimate terms of the dniiirtir
world u jmd .Sai^jJjw.

> CL WiddeU, op. clt** pp^ 347-

A^hvighosha, the great phikeophcT of Buddhism (Ffie pp.

INTRODUCTION

The Untireaied, the (Jnshaped, the Unmodified is the
VAarma-K^ja, The Offspring, the Mcxlhicalion of the Un-
mod i5edj the manifestatlDn of all perfect attributes in one
body, h the Sam&Acga-IC^ya: ‘The embadinient of all
that is wise, mcrdful and loving in the BAamta-Kdja—
as clouds on the surface of ihe heavens or a raJnbow on
the surface of the clouds—is said to be
The condensation and difrerentiatiofi of the One Body as
tiiany is the or the Divine Incarnations

among sentient beings, that ia tp say, among beings im¬
mersed m the iJIiision called Sangjdra, in phenomena, in
worldly existence. Ail enlightened beings who are reborn
in this or in any other world with full consdousnessi as workers
for the betterment of their fellow creatures, arc said to be
Nirmdna-AL inca mates.

. With the DAarF/ia-KSfa Tantric Buddhism associates the
Primordial Buddha Samanta-Bhadra {Tih,.KuF^-tu-Ssaftg-fo —
pron. Who is without Beginning or End^ the

Kk5 exp^]&iiir«i tic Ttj^Kaya Dodrinc m tranSil-itic^d by

T Suauti ^^Chkaf o, pp, ;

* All T4l;hA£BtMB ur^ thff D^nw^idya feslfi an: the higbest tralh
{fMmmarikavfjm) itBcliJ and Iiik.v« nntJim^ t* dq with COfLEfllioBaUly {sajnp^H^

aq4 campylaory aciUona; whentaa Uic ICcing, hcBrin|fp [i, e. the
particularf^ng senaea], of the aculienl beLnf divemry [on its own Account] the
oE^dvity of the TaEiiAgAtU^

* Now thia activUy [Ed Brother wordp the DharmtiAdyit] hat a twofobd aspect.
The Sni one depeodB on tlio phcnGEncaa-partEctiliriopg: coDscaoifSficffli by
meana of which Ihc ictivity ts ConccEvod hy ih« minda of corntnon people

Crivatiat And PralyehAbuddliBA. This sApeCL u called the BEwly
DfTraAalonnadnn (iVj>Tnd<U>^Rjui).

- But AA the beinpa of tliii ciasA cfo not know tiMl the Body ..f TrMsformaiion
ia mefriy the Bhadow [or reflccilon] al their own tVOlyfng-comctOMncas
they imairltie that k contrA fram some eXlemal Aotirccflp mfid
m they give it A corporeal IfinitaDoii. But Ebe Body of Traoifcinisatloii [or
wh^ emouma to the SAnie Lhiii|f. the has nutfiioE to do wilh

liniilallon ind meuureifiEnL

*TTle*Kond Mp«et [oftlie Dkawmakaja] defKDib dr tht Rctiiitj^tonadoiwHa.

by meuu t»r which Ibe actinty Is conceived iry the nladior
^hJwttm while pueiee rroin their hfit ispiratien {altolfiOda ! itefe ttp to the

he),^nefBDdh[#sttv*i«o<J. This U wiled the Body

‘The DhmrmMyi nn menifeet lleelTln Hfwkrai corpomJ forme met uii™
It t| the rcaj oaence of tbem' [cf. p. aaS*),

*■ C£ A. AtaIoo, Taulrik TrxtMf vii i^Loodoq ajad CakhtlA, I919), pp. a,, 41 n.

THE WISDOM TEACHINGS

*3

Source of all TriitJi, the All-Good Father of the Limaistic
Faith. In this same highest Buddha realm Lamaism places
Vajra-Dhara (Tib. Jid(frj]f-CA&ft£^pron. ‘The

Holder of Thunderbol t) the Divine Expounder of

the Mystic Doctrine called V&j'r^f Vdna (Tib- Rdor;e Th^g-pa —
pron. TAgg^-pa) qt 3 f&r^ira Ydrsa 'i and also the Buddha

Amitabha —pron, W<rd-pag-m^d; or^^asin

the textj page 113^)1 the Buddha of Boundless Light, Who is
llie Source of Life EternaL In the S^fft&Zwga-K^a a re placed
the Five Dhyani Buddhas (or Buddhas of Meditatic>n)| the
Lotus HerukaSt and the Peaceful and Wrathful Deities, all
of whom will appear in the Barda visions. With the
NirmdHa-fCapa is associated Padma Sambhava^ who, being
the first teacher in Tibet to expound the Burdo TAvdffij is
the Great Guru for all devotees who follow the B^rdc
teachings.

_The opinion commonly held by men not initiated into the
higher lamaic teachingSt that Northern Buddhisni recognkes
in the Primordial or Adi-Buddha a Supreme Deityi is ap¬
parently erroneous. The translator held that the Adi-Buddlia,
and all deities associated with the are not to

be regarded as personal deities^ but as Personifications of
primordial and universal forces, laws, or spiritual infiuences,
which sustain—-as the sun sustains the earth*s physical life—
the divine nature of all sentient creatures in all w'orlds,
and make man’s cmaucipation from all sattgsark existences
possible:

* In the boundless panorama of the existing and visible
universe^ whatever shapes appear, whatever sounds vibrate,
whatever radiances Llluminate, or whatever con^iousnesses
cognize, all are the play or msnifestatiQa of the
the Three fold Principle of the Cause of All Causes, the
Primordial Trinity. Impenetrating all, is the All-Pervading
Egsence of Spirit, which is Mind- It is uncreatedt impersonal,
seif^exisUng, immateriaTi and indestructible/

(L^a Kazi Dawa-Samdup.)

Thus, the Tri-Kdpa symbolizes the Esoteric Trinity of

INTRODUCTION

M

the higher Buddhism of the Northern School; the Exoteric
Trinity being, as hx the Southern School, the the

BAarfTta (or Scrfplunes), the Safi^Aa (or Priesthood^. Regarded
in this way—the one trinitariaa doctrine as esoteric, the other
as exoteric—there are direct correspondences between the two
Trinities. Detailed and comprehensive ufKlersiaodmg of the
Tri-Kdya Doctrine, so the Idmoj teach, is the privilege ol
initiates, who, alone, are htted to grasp and to realize it.

The translator himself regarded the Tri-K^m Doctrine as
having been trar^mitted by a long and unbroken line of initiates,
some Indian, some Tibetan, direct from the days of the Buddha-
He considered that the Buddha, having re-discovered it,
was merely its Transmitter from preceding Buddhas; that
it was handed on orally, from guru to gvm, and not com¬
mitted to writing until comparatively recent times^ when
Buddhism began to decay, and there were not always
sufficient living g^urus to transmit it in the old way. The
theory of Western schalari, that simply because a doctrine
is not fouiK] recorded before a certain time it consequently
did not exLat previously* he—as an initiate—laughed at;
and the rather strenuous efforts of Christian apologists to
daim for the Tri-Ka^^n Doctrine a Chrbtian origin he held,
Uhewisej to be wholly untenable* He had been a close and
sympathetic student of Christianity; and, as a young man,
he had been much sought after by Christian missionaries,
who looked upon him, with his remarkable learning and
superior social standingp as an unusually desirable subject
for conversinnp He carefully examined their claimfl, and then
rejected th«n» on the ground that, in his opinion, Christianity,
as presented by them, is but an imperfect Buddhism,
that the A^kan Buddhist missionaries to Asia Minor and
Syria, as to Alexandria,^ must have profoundly influenced
Christianity through some such probable connecting link as
the Essenes, that, if Jesus were an historical character. He.
being—as the Lama interpreted the Jesus of the Nnu
clearly to be—a Bodhisattva (ue, a Candidate
for Buddhahood)* was, undoubtedly,, well acquainted with
^ CL \, A. Srairb^ (OafMiit ^914)* P- I&4.

THE WISDOM TEACHINGS 15

Buddhbt ethics, and taught thetUp as in the Sermon mi
the Mount.

The Doctrine of the Three Bodies conveys the esoteric
teachings concerning the Path of the Teacherst their descent
from the Higher to the Lowerp from the threshold of Nirvana
to the Sarig^sara-^ and progression from the Lower to the
Higherp from the Sar^sdra to Nirvana^ b symbolized by
the Five Dhy^i Buddhas, each personifying a universal
ditfine attribute. Contained in the Five Dhyani Buddhas
lies the Sacred Way leading to At^ne-ment in th€ BAarma-
to Buddhahood, to Perfect Enlightcninent, to Nirvd^—
which IS spiritual emandpation through Desirelessness.

TAc Fivf IVisdatfii.—As the All-Pervading Voidness* the
DAirrma-Kdya Is the shape (which is ahapelessnesa) of the Body
of Truth ; the Thatness constituting it b the DAarwia-DAdiu
(Tib. C/ids-Ayi-ihyijigs —pron. the Seed or Poten¬

tiality of Truth ; and this dawns on the First Day of the Bardv
as the gloriciU-s blue light of the Dhyani Buddha Vairochana.
the Manifestcr, *He Who in Shapes Makes Visible^ [the
universe of matter}. The BAanna-Dfidin is 5>mbolizcd as
the Aggregate of ^fatte^ From the Aggregate of Matter
arise tlie creatures of this world* as of ah worlds, in which
animal stupidity is the dominant characteristic ; and the ntdra
(or illurion of shape) constitutes in aJl realms of the San^sdra
—as in the human kingdom where maftas (or mind) begins to
operate—the Bondage, eniancipation from which b Nirvdna,
When in man, made as perfect as human life can make him,
the stupidity of hb animal nature and the illusion of shape, or
personalty, are transmuted into Right Knowledge, into Divine
Wisdom, there shines forth in hb consdousness the All-Per¬
vading Wisdom of the BAarma-DMfa^ or the Wisdom bom
of the VoidnesSp which is all-pervading.

As the Aggregate of Matter, dawning in the Barda of the
First Day, produces physical bodies, so the Water-Element,
dawning on the Second Day, produces the lifc-stream, the
blofxl; Anger is the obscuring passion, consciousness is the
aggregate, and these, when transmuted, become the Mirror-
like Wisdomp personified in Vajra-Sattva (the Saftt&Aa^a-Kdya

INTRODUCTION

T«

reflcK of the Dhyani Buddha Aksljobhya), the ‘ Triump han t
One of Divine Heroic Mind

The Earth-Element of the Third Day, producing the chief
solid constituents of the human form, and of all physic^
fosnis, gives rise to the passion of Egoism, and the aggregate
is Touch: and these, when divinely transmuted, become the
Wisdom of Equality, personified in Eatna-Samhhava, the
* Gem-bom One', the Beautiher.

The Fire-Element of the Fourth Day, producing the animal-
heat of embodied human and animal beings, gives rise to the
passion of Attachment, or Lust, and the Aggregate of Feelings,
Herein the transmutation gives birth to the All-Discriminating
Wisdom, which enables the devotee to know each thing
sepiratefy, yet all things as one; personified in the Dhyan!
Buddha Amitabha, ‘He of Boundless Light', the Illuminator,
or Enlightener.

The Element Air, of the Fifth Day, produces the breath of
life. Its quality, or passions, in man is Envy, or Jealousy.
Its aggregate is Volition. The transmutation is into the
All-Performing Wisdom, which gives perseverance and un¬
erring action in things spiritual, personified in Amogha-Siddht,
the ‘ Almighty Conquerorthe Giver of Divine Power.

As explained above, in Section IV, the last Element, Ether,
which produces the mind, or Knower, and the desire-body of
the dwellers in the Intermediate State, does not dawn for the
deceased, because—as the text tells us—the Wisdom Faculty
of the Consciousness, that la to say, the supramundane
Buddha (or Bedhic) consciousness, has not been developed
in the ordinary humanity. To it is related—as in our text—
Vajra-Sattva and the Mirror-1 ike Wisdom and the Aggregate
of Bffdhic Wisdom, Vajra-Sattva being then synonymous, eso-
tericalJy, with Samanta-Bhadra (who, in turn, is often peraoni-
fied in Vairochana, the Chief of the Five DhySni Buddhas),
the Adi-Buddha, the Primordial, the Unborn, Unshaped, Uo-
modified Dharma-Kaya*

When tlie perfection of the Divine Body-Aggregate is
attained by man, it becomes the unchanging, immutable
Vajra-Sattva. When the perfection of the Divine Speech-

*7

THE WISDOM TEACilINGS

Principle IS attain cdi with it comes the power of divine
speech, symbolized by Amiiabha. The perfection of the
Divine Thought-Principle brings divine infallibility, symbo¬
lized by Vairochana. The perfection of the Divine Qualities
of Goodness and Beauty is the realization of Raina-Sambhava,
their producer. With tlie perfection of Divine Actions comes
the realization of Amogha-Siddhi^ the Ooanipotent Conqueror*')
To one after another of these divine ailributes, or principles»
innate in every human being, the deceased is mtroduced+ as
though in a symbolic drama of initiation^ to test him and
discover whether or not any part of his divine (or
nature has been developed- Full development in all the
powers of the Five Dhyani Buddhas, who are the
personifications of them, leads to Liberation, to Euddhahood-
Partial development leads to birth in one of the happier
states: the world of the dfvas or gods ;

the world of the ^ist^ras or titans; the world of

mankind.

After the Fifth Day the Barda visions become Jess and
less divine; the deceased sinks deeper and deeper into the
morass of jdrw^jrtrrk hallLicinations ] the radiances of the
higher nature fade into the lights of the low'er nature*
Then—the after-death dream ending as the Intermediate
State exhausts itself for the percipient, the thought-forms of
his mental-content all having shown themselves to him like
ghostly spectres in a nightmare—be passes on from the
Intermediate State into the equally illusionary state called
waking, or living, either in the human w^orld or in one of
the many mansions of existence^ by being bom there. And
thus revolves the WTieel of Life, until the one who is bound
on it breaks his own bond^ through Enlightenment, and there
comes, a5 the Buddha proclaimsp thes Ending of Sorrow.

In Sections I to V, above, the more prominent occult
teachings underlying the Bard^ TAiktd have been briefly
expounded. In Sections VI to XIL whicli are to foliaw,
the chief rites and ceremonicSj the p 3 )T:hology»

and other of tlie Bardin doctrines will be explained and
interpreted* The last Sections, XIII to XV, wiH be devoted
ihi D

iN'TRUDUCTrON

ifi

tci a corksideration of otir miinuscrij-it^ its history^ tKe origin o(
lilt: Bardo Tlivdol texts, and our trarifikting and editing*

In addilloTi lo these fifteen seclioos, there ane^ as Addenda
(see pp. 311-4]), yix complementary sections, addressed cliiefly
to the student, ivho^ more tlian the ordinary reader, will be
interested in certain of the more abstruBe doctrines and problems
which arise from a careful study of the translatiou and its
annotations*

VL THE I)EATH CEUEMOKIES

V^ hen the death-symptoms, as described in the first sections
of our text, arc coinpleted, a H'liite cloth h throw'll over the
face of the corpse ; and no person then touches the corpse, in
order that the culminating process of death, ivliich ends only
upon the complete separation of the Burdif body from its
earth-plane counterpart, shall not be interfered with. It is
commonly held that normally the process takes from three
and onedialf to four days, unless as^sisted by a priest called
the (proa, /fke-d) or * extractor of the consciousness-

panciplc^; and that^ even if the priest be successful in the
extracting, the deceased ordinarily does not wake up to the
fact of being separated from the human body until the said
I>Criod of time has expired.

The upon hb arrival^ takes a seat on a mat or

^hair at the head of the corpse; he dismLs-^es all lament-
making relatives from ihe death-chamber and orders its doors
and windows to be closed, so as to secure the silence necessary
for the right performance of the scj%dce- This consists

of a mystic chant containing directions for the spirit of the
deceased to find its way to the Western Paradise of Amitlbha,
and thus escape™! f karmit permits—the uitdesirahle Intcr^
mediate State* After commanding the spirit to quit the body
and its attachment to Jivijig relatives and goods, the /dma
examines the crovm of the head of the corpse at the line of
the sagittal suture, where the two parietal bones articulate,
called the * Aperture of Brahma ^ (Skt Bril/tTna-ra/tdArii)^ to
dcteimine if the spirit has departed thence, as It should have
done; and, if the scalp be not hald^ he pulls out a few of the
hairs direcily over the aperture. If through accident or

THE DEATH CEREMONIES

othcnvisc there be no corpse, tlic /dmd menially concentrate;!
upon the dcceascdp andj visualizing the body of the deceased,
imagines tt to be present ^ and^ calling the spidt of the
deceased I performs the ceremonyt which usually lasts about
one hour.

Meanwhile, the or astmloger-Zd™, has been engaged i

to cast a death-horoscope, based upon the momedt of death!
of the deceased, to determine what persons may approach and
touch the corpse, the proper method of disposing of the
corpse, the time and manner of the funeraJt and the sort
rites to be performed for the benefit of the departed. Then
the corpse is tied up in a sitting postnrC;, much the same as
that in which mummies and skeletons have been found m
ancient graves or tombs in various parts of the worlds and
sometimes called the embryonic posture, symbolical of being
bom out of this life into the life beyond death. The corpse,
so postured, then placed in one of the comers of the death-
chamber which has not been assigned to the hou.srfiold daemon.

Relatives and friends, having been notified of the death,
gather together at the house of the deceased; and there they
are fed and lodged until the corpse is disposed of. If doubt
exEts concerning the complete separation of the consclous-
ness-pnndple (or spirit) of the deceased from the body, there ii3
nut likely to be any disposal of the corpse until three and
one-half to four days after the time of the death. So long as
the entertaining of the mourners continues—usually for not
less than two* but more often for three days—the spirit of the
deceased is offered a part of all food, both solid and liquid, of
each meal. This ffsod E placed in a bowl in front of the
corpse j and dien, after the apirtt of the decdsed has extracted
from the food thus ofTered the subtle Invisible essence.^, the
food E thrown away. After the corpse has been removed
from the house for final dEpos^d, an effigy of the deceased is
put in the comer of the room which the corpse had occupied ;
and before this effigy food continues thus to be offered until
the forty-nine days of the Bardo li.ive expired.

Whilst the Ttinoral rites—including the reading of the Bardo
Tk^ol —are being performed, in the house of the deceased or

INTRODUCTION

lO

£Lt the place of de^th, other lamas^ ch^nl by rebys, all day and
night, the service for assisting the spirit of the deceased to
reach the Western Faiadise of Amitibha, In Tibetan, this
service (which the Ap/iih^ also chants) is called Dt-wa-cAan*
If the famiJy be well-to-dOi another service of
like nature may be performed at the temple wherein the
deceased used to worship, by all of the monks of the temple
assembled.

After the funeral, the lamas who read the Harda TAi^ttal
return to the house of death once a week until the forty-ninth
day of the Intermediate State hag ended. It is not uH''
common, how^ever, for them to intermit one day of the first
week and of each of the succeed ing periods in order to shorten
the service, so that they return after sbt, five, four, three, two*
and one day respectively, thereby concluding the reading in
about three weeks.

From the First to the Fourteenth Day, as the armngnmient
of Book One of our text suggesta, the Sarda is to be

read and re-read, and from the Fifteenth Day onwards the
Stdpa Bard&. In poorer families the rites may cease after
the Fourteen ill Day; for families in better circumstances it is
usual in Sikkim to conLinue the rites at least until the expira¬
tion of the twetity^ne-day period and sometimes during the
whole period of the Forty-nine Days of the Barda* On the
first day of the funeral rites, if the deceased were a man
of wealth or positron, as many as one hundred lamoj may
assist; at the funeral of a poor man only one or two iamas
are likely to be presenL After the Fourteenth Day, as a
rule for all alike, only one tarna is retained to complete the
reading.

The effigy of the body of the deceased is made by dressing
a stool, block of wood, or other suitable object in the clothes
of the deceased i and where the face should be there is
inserted a printed paper called the

{pronounced t:Aang-kii), of which the following reproduction
of a specimen is typical; ^

^ Our reprtHiiictnzi, mtde by^pec^l permission tivtu u> tbc editor by Dr.

A_ Waddell, is rtoitt pL «i, qf SMim, odpteil hy H. Ris^ey

iS9^)i 3cctiDD oo JUtmdiWf in SMtm by L. A, WtddeEL

THE EFFIGY OF THE DEAD PERSON
(l. Uimm a. 0>i]cfa. 3. Lyra. 4< Vise wi A floiwcra. J, Holy Cake.)

INTRODUCTION

Z2

In this spyafi^-pUy the ccnlral figiune represents the dcceaseri^
wilh legs bound and in an attitude of adoration, surrounded
by symbols of" tlie five ejccellent sensuous things': (i) a min-or
(ihc first of the three objects on the left and numbered i),
symbolical of the body^ which reflects all phenomena nr
sensa^ion-s and of stght as well ; (ij) a conch (numbered 2)
and a lyre (numbered 3), symbolical df sound [ (3) a vase of
flowers (numbered 4), symbolical of smell; (4) holy cakes in a
receptacle like that employed at the Roman Catholic Eucharist
(nunibered 5)* s^inholfcal of essence or nutnment* and of
taste ; (5) the silk clothes of the central figure and the over¬
hanging roj^ canopy* symbolical of dress and ornamental
artj and of the sense of touch. It is before iiuch a paper
figure* inserted in the efligy as a head and face, that the food
offerings to the spirit of the deceased contipue to be made,
and to which, when visualized by the /dma as the deceased in
person, the Bftrdc T/il^oi is read.

Having begun my Tibetan researches fresh from three
years of research in the ancient funeral lore of the Nile Valley,
I reali^.ed as soon as I gained knowledge of the Tibetan
funeral rites—which are very largely pre-Buddhisbc—that the
efligy of the dead^ as now used in Tibet and Sikkim, is so
definitely akin to the efligy of the deceased called *the statue
of the Qstria (or deceased onej'^ as used m the funeral rites of
ancient Egypt, as to suggest a common urigfn. Furthermore*
the spyang-pit taken by itself alorie, as the head-piece for the
effigyj has its Egyptian parallel in tire images made for the
Ka or spirit. Thse sometimes were merely heads* complete
in themselves, to replace or duplicate the head of the fnummy
and to famish additional assistance to the Ka when seeking—
as the K power in the Bard& seeks—a body to rest in* or that
which our text calls a prop for the body (see p. 185). And
even as to 'the statue of the Osiris'the ancient priests of
Egypt read their B&ok of tke Dead, so to the Tibetan efligy
the idmas now read the Bardo TMA?/—both treatises alike
being nothing more than guide-books for the traveller in the
realm beyond death,

Againt the preliminary rituals of the Egyptian funeral were

THE DEATH CEREMONIES

25

designed to confer upon the deceased the magic power of
rising up in the ghost-body or Ka possessed of all sense
faculties, the service having consisted of * the opening of the
mouth and eyes" and the restoration of fhe use of alk other
parts of the body* L^ikewise, the iatn^s' aim, at the oMlset> hi
to restore complete consdoustiess to the deceiuiad after the
swoon-state immediately following death, and to accustom
him to the unfa miliar environment of the Other world, assurp'
ing that he be^ like the multitude, one of the unculightenedj
and thus incapable of immediate emancipation

In conformity with our own viewj that that part of the
Tibetan funeral rites directly concerned with the effigy and the
haij come down to our day as a survival from
pre-Buddhist^ probably very ancientp times, Dr. L. A- Waddell
writes of it as follows: *This is essentially a Bon rite, and is
referred to as such in the histories of Guru Padma Sambhava,
as being practised by the BOn [i. e. the religion prev-aleirt in
Tibet before the advent of Buddhism, and, in its transcen'
dcntalism, macb like Taoism], and as having incurred the
displeasure of the Guru Padma Sambhava, the founder of
Ldmaism/

Of the itself, Dr. Wadddl adds: ' Its jnscfi|>-

tiun [as in our copy above] usually runs t

*1, the world-departing OnCt - k ^ here is inserted the
name of the deceased)* adore and take refuge in my Mma-
confessor* and all the deities, both mild [translated by us as
''peaceful'*] and wrathful;^ and [may] ^the Great Pitier'*^
forgive my accumulated sins and impurities of former lives,
and show me the ivay to another good world I' *

At the left shoulder of the central figure of the sfjFaug^-pu,
as in our copy, and sometimes down the middle in other

■■ ^ Of Um hlUttJred ^ufierior dftlics^ farty-lwo ftTP 5 iiappQS«l Ea be nt[74if, irul
say-eight at nEt anf^ty iwiwre-*—L. A. Wadilcll

■ * An ■borigini.l or Chinclic now idenEaSed wilh ’wi^h. whona

hr has much in WadileU.^

■ Our lnR&Imli4n U upon thaE ?n»de by Dr W^tddicn j cf, ^

Sikirr'mr ppt 3®7-0.

24

INTRODUCTION

copies, are iiiscribed phonetic symbols referring to the six
worlds of sangsdrtc existence^ traitslatcd as follows:

S = jnra^ or godj referring to the ffriw-world;

A = asrirat or titan, referring to the ffjiif™-world ;

Na = fmm, or man, referring to the human*world ;

Tri = trisafif or brute animal, referring to the brute-world;

Pre = frfla, or unhappy ghost, referring to theworld ;

and (from /mnUi meaning ' fallen = hell, referring to

the hcU-world.^

At the termination of the funeral rites the sfiyang-fiu or
face-paper is ceremomoiisly burned in the flame of a butter-
lamp, and the spirit of the deceased given a final farewell.
By the colour of the flame and the way in which the flame
acts the after-death late which the deceased has met with b
determined.

The ashes of the cremated spyan^-pn are collected in a
plate, and theui upon being mixed with day, are made
into miniature stapas called sa~tscMa^ usually in moulds
leaving impressions eilher of symbolical ornamentation or of
sacred letters. One is kept for the family altar in the home
of the deceased^ and the rest are deposited in a sheltered place
at a cross-roads or on a hill-top^ usually under a projecting
ledge of rock, or in a cave if there happens to be a cave.

With the burning of the paper, the rest of the effigy of the
deceased is taken apart* the clothes going to the who

carry them off and sell them to the first purchaser, keeping
the proceeds as part of their fee. When one year lias elapsed
after the death, a feast in honour of the deceased is usually
given and the service of the Medical Buddhas is performed *
Thereafter^ a widow of the deceased is free to remarry*

Connected with the Tibetan funeral itself there is much
interesting ritual. ThuSj when the officiating idma is pre¬
paring to assist at the removal of the corpse from the house,

* Cr. Wadd^, G,t£rittrw e/ p.

* ^ In CttyXan, death-fcaBia m givem^ to the BftimvM, KVtU [kj-i. Qne Inanth,
and one after thtdeath. Th^sn: feasu arc Given 3n the Emme the tiead
to whum I he merit fiisHercd, Thh^ under certain cirruniatancca, bdpa the
dead tQ artiin higher rebirth.'—Casailia A. Pereir*,

* CL WAddcll, GairtUfr o/ pp+ 2191 ftud 3.83-

THE DEATH CEREMONIES

^5

he presents a "scarf of honour ^ to the corpse arsdi addressing
the corpse a$ the deceased» advises it to partake freely of the
food offeredj warns it that it is dead and that its ghost must
not haunt the place or trouble living relativesi saying m
conclusionf ^ Remember the name of thy spiritud /du'Wff-teacheri
which is ... [so and so]t and by bb aid take the r%ht p^th—
the white one. Come this way 1 * *

Then, as the iima begins to lead the funeral procession,
he takes hold of one end of the long scarf, the other end
having been tied to the corpse, aod begins to chant a
liturgy to the accompaniment of a miniature hand-drum
(having loose-hanging knotted cords attached^ whkhj striking
the drum as it is twirled by the hand of the idma, cause it to
sound) and of a trumpet made of a human thfgh-bone+ When
there are a number of priests, the chief priest^ going before the
rest, rings a handbell (as the Breton priest does in a Breton
peasant funeraJ procession)* and the other priests assist with the
chanting and tlie music, one blowing at intervals the sacred
conch shell, another dashing brass cymbals, and perhaps
another twirling the small drum, or blowing the thigh-bone
trumpet. From time to time the chief looks back to mvite
the spirit to accompany the body and to assure it that the route
is in the right direction. After the corpse-bearers come the
main body of mourners, some bearing refreshments (to be in
part cast on the funerat-pyre for the benefit of the deceased
and in part partaken of by the priests and moumeTa)^ and last
of all the weeping and wailing relatives. Such priestly guiding
of the deceased's spirit is for tlie laity alone, for the spirits of
deceased Idraas^ having been trained in the doctrines of the
Bardo Tkod&i^ know the right path and need no guidance.

In Tibet itself all known religious methods of disposing
of a corpse ate in vogue j but, owing to lack of fud for
purposes of cremation, ordinarily the corpse, after havii^
been carried to a hlU-top or rocky eminence, is chopped
to pieces and, much after the Pardee custom in Persia and
Bombay, given to the birds and beasts of pt^y* If the
corpse be that of a nobleman, w^hose family can well afford
^ Cf+ Waddell, pp. jpi and ^3^

m K

25

INTRODUCTION

a funeral pyre* it may be cremated. In some remote districts
earth burial is customary; and it is commonly employed
everywhere when death has been caused by a very contagious
and dangerous disease, like small-pox for example^ Other¬
wise, Tibetans generally object to earth burial, for they
believe that when a corpse is mteited the spirit of the
deceased, upon seeing tt, attempts to re-enter it, and that
if the attempt be successful a vampire results, whereas crema¬
tion, or Ollier methods of quickly dissipating the elements
of the dead body, prevent vampirism. Sometimes, too, as
among the Hindus, corpses are cast into rivers or other
bodies of water. In the case of the Dalai Lima and the
Tashi Lama, and of some very great man or saint, em¬
balming Is practised; and the corpse, In a way somewhat
resembling the ancient Egyptian embalming process, is packed
in a box of marsh salt, usually for about three months, or
until the salt has absorbed all the water>^ parts of the corpse.
Then, after the corpse is well cured, it is coated with a cement-
like substance made of clay, pulverised sandal-wood« spices,
and drug?. This adheres and hardens; and all the sunken or
shrivelled parts of the body, such as the eyes, cheeks, and
stomach, having been rounded out by it to their natural
proportions, a very Eg>"ptian-like mummy is produced.
Finally, when thoroughly dried and then covered with
a paint made of dissolved gold, the mummy is set up like
an image in a sort of Tibetan Westminster Abbey.

At Shigatie* the seat of the Tashi Lama^ there are five
such funereal temples With their double roofs, rei^lendcnt
with gold, they resemble the palaces or royal shrines of China.
In size and embelltstament they differ, in accordance with the
rank and wealth of the mummies occupying them, some being
inlaid with gold, some with sllverJ Before these enshrined
mummies prayer is offered up, incense burnt, and elaborate
rituals are performed, as in the ancestral cults of the Chinese
and Japanese.

The four Northern Buddhist methods of disposing of a
corpse correspond to those mentioned in various of the sacred

* Cl, Ekai KEWBfuciiij TAth IW? in P^S94.

THE DEATH CEREMONIES

^7

books of the Hindui^: a hutnaii body is said to coosist of four
elemontSr—earth* vvuter, airp and fire,—and it should be returned
to these detoents as quickly as possible Cretuatlon is con¬
sidered the best method to adopt. Eartb-buHal, as among
Christians also, b the returning of the body to the etement
Earth; water-burial is the returning of the body to the element
Watefi, air-burial, to the element Air—the birds which devour
the corpse being the denizens of the air; and fire-burial, or
cremation, the reluming of the body to the element Fire.

When air-burial b adopted in Tibet, even the bones of the
corpse, after the birds have stripped them of flesh, arc disposed
of by being hammered to bits in small cavities In the rocks of
the funereal hill, then mixed with flour and formed into a dough
and given to the birds to devour.* The Tibetan air-burial
is thus more thorough than that of the Farsees. who allow
the bones of their dead to remain in the air and slowly
decompose.

In a Tibetan funeral of the ordmary sort, neither a coffin
nor any corpsc-reccptacle is used. The corpse after being
laid upon Its back on a sheet or piece of cloth spread over
a framework, commonly made of a light material like wicker
affixed to two poles, is covered with a pure white doth. Two
men* Inserting their heads between the projecting ends of the
two poles, act as pall-bcareis. In Sikkim, howeverj the corpse
is carried thus silling, in the embryonic posture described
above.

Both in Sikkim and in Tibet eveiy funeral is conducted
in strict accordance with the directions which have been
given by the astroJoger who cast the death-horoscope, in¬
dicating who shall touch or handle the corpse, who shall
carry it, and the form of the buriaL The astrologer also
declares what kind of evil spirit caused the death, for In
popular belief—as also among the Celtic peoples ot Europe—
no death is natural but Is always owing to interference by one
of the innumerable death-demons. The astrologer announces ,
too, what ceremonies are necessary to-exorciic the death-demon

^ The Itiefi who fxrfDnm thia part of Ihe bpri^ilieloiiE Ui n. special a»Le, and,
betiTg regarded u dDelcBii ^ iJit ordiiiarily (hupped by DiJier Til»taisB.

INTRODUCTION

from the house of death, what special ntuals need to be read
for the benefit of the spirit of the deceasedi the preeautions
necessary to secure for the deceased a good rebirth, and the
country and sort of family in which the rebirth will occur.

In Sikldm, on the space of ground levelled for the funeral -
pyre, a mystic diagramp symbolical of the Happy Realm of
Sukhavatit or the Red Western Realm of Happiness (see
text, p- 113)* h outlined with flour and divided into com-
parimentSp the ten 1 ml space (upon which the funeral-p>TC
15 built) being dedicated to the Dhyini Buddha Amitabha.
At the beginning: of the cremation ceremonies the chief lama
visualizes the funeral-pyre as being the of Amitabha,

and the fire being Amiiabhai whOp as in our text (sec
p. JI3), personifies the element Fire. Then the corpse itselfi
when laid upon the pyre, is visualized as the man^ahi of
Amitabha and its heart as the dwelling-place of Amitabha.
As the fire begins to grow in volume, sweet-smelling oils
and spices and sandal-wood and incense-siticks are cajat into
it in sacrifice* as in the Hindu ritual of or sacrifice

to fire. Finallyp as the cremation ceremonies end, the priests
and the moumera visualize the spirit of the departed as betug
purged ofall obscurations by the fire which is Amitabha,

the Incomprehensible Light.

Suchp in briefp is the mysticism underlying the beautiful
rites performed for the dead at the place of cremation in
Sikkim.

In all other forms of burial, throughout Tibet or territories
under Tibetan iafluencep a parallel or correspouding funeral
service, based on the same symbolical ritualSp is performed,
xvith variations according to sect and province.

vn. THE BARDO^ OR AFTER.DEATH STATE

From the moment of death and for three and one half
of sometimes four days afterwards, the Knower, or principle of

* hlcraliy mwsna l^o Lc. * between two

[fftairtV—the rnm^ hetw™ dealh ind r^\tth-mnd, therefore, UtitermccilBte*
Dr {State]*. The traiLftrator, la «rtaiB iMUnCM, fo^Duri-d * Un-

certain [Stdle]’ as iu English rchdering. It aim be reiidcrcd as

♦Tttrlligbfe [State}*.

THE AFTER-DEATH STATE ay

consciousness, in ihe case of tlie ordinary' person deceased, is
believed to be thus In a sleep or trance^state* iina%vare, as a
rule, that it has been separated from the human^plaii£ body.
This period E the First called the CAiJthii (Tib-

NcAi-k/Mki Bar~dff)f or - Transitmna! State of the Moment of
Deaths wherein dawns the Clear Lighti first m primordial
purity, then the percipient, being unable to recogtiizc it, that
is to $ay, to hold on to and remain in the transcendental state
of the unmodified mind concomitant with it, perceives it
Aarmicalfy obscured, which is its secondary aspect. When
the First Bsrd<^ ends^ the Knoweci awakening to the fact that
death has occurred, begins to experience the Second Sardt}^
called the CAiiftyid Bardc (Tib. CAds-njid Bar-do% or * Transi-
iional State of [the Experiencing or Glimpsing of] Reality^;
and this merges into the Third Bardsn called the Sidpa (or
Sidpfii) Bffrdc (Tib. Srid-pahi Bar-do), or" TransitionaJ State
of [or while seeking] Rebirth^ w^hich ends when the principle
of consciousness has taken rebirth In the human or some other
w'orld, or in one of the paradise realms.

As explained in Section III, above, the passing from one
Bard(f to another is analogous to the process of birth ; the
Knower wakes up out of one swoon or trance state and then
another, until the Third Barda ends. On his awakening tn
the Second Bard&n there dawn upon him in symbolic \TsiQns,
one by one^ the hallucinations created by the Aarmk ftdlcxcs
of actions done by him in the earth-plane body. What he
has thought and what he has done become objective i thought-
forms, having been consciously visualir-cd and allowed to take
root and grow and blossom and produce^ now pass in
a solemn and mighty panorama, as the consciousness-content
of his pcisonality,*

In the Second Barda, the deceased iSj unless otherwise
enlightened, more or less under the delusion that although

* Semfi of ihfl piorB Itiirncil ot tie Cdugpi, Of YcIIow-HhI

Scti—bclicrt thal th« Hi gib visions of the one hotidred and ten

principal deities of tliE C*pHj«lrf arc aten only hy devotefiS o-f some

apirilual i-^winceinont who hive studied TiilllriciBlli j liiat tho Ofd-inwy
peraon wKen dccensed will have vbinna more lilt* tlisHc dMiihcd in the
Arr^o.

30

INTRODUCTION

lie Es deceased he still po^isesses a body like the body of
flesh and blood. When he comes to loaJIxe that really he has
no such body, he begins to develop an ovemiastering desire
to possess one and, seeking for one, the Jtarmie predilection
for san^sarii existence naturally becoming all-determiaing, he
enters into the Third Batdo of seeking Kebirtfa, and even-*
tiially, with his rebirth in this or some other world, the
after-death state comes to an end.

For the commonalty, this Js the normal process' hot for
those Very exceptional minds, possessed of great yegii know¬
ledge and enlightennient, only the more spiritual stages
of the Barde of tlie flrst few days will be experienced \ the
most enlightened otyogis may escape all of the Bardo^ passing
into a paradise realm, or else reincarnating in this world as
soon as the human body has been discarded, maintaining all
the while unbroken continuity of consciousness.^ As men
think, so are they, both hem and hereafter, thoughts being
things, the parents of all actions, good and bad alike; and, as
the sowing has been, so will the harvest be.

If escape from the Intermediate State is not achieved,
through rebirth into some other state—that of Hell being
possible far the very exceptional ovil-doer, though not for the
ordinary person, who expiates normal moral delinqiieocics
upon bcio i reborn as a human being—within the symbolic
period of Forty-nine Days, a period whose actual duration is
determined by karma, the deceased remains subject to all
the karmie illusions of the Barde^ blissful or miserable
as the case in.ay he, and progress is impossible. Apart from
liberation by gaining ATirifajirfl after death—thus cutting
asunder for ever the karmif bonds of worldly or sangtdrtc
existence in an illuslonaiy body of propensities—the only
hope for the ordinary person of reaching Buddhahood lies in
being reborn as a human being; for birth in any other than
the human world causes delay for one desirous of reachiti?
the Final Goal.

' ■ i. ^ out fD the pji T;-Pa.k., which record. i»er.i ionu™ of
nipi rirm rehLTth (mimulJ.tely after death ou the huttrin pteiDe^'^Camhu A,

THE AFTER-DEATH PSYCHOLOGY

3 *

VIJL THE PSYCHOLOGY OF THE BARBO VISIONS

Definite psythological stprtjficMce attaclwis to each of the
deftics appearing in the Barda Thod&l‘ but, in order to grasp
itf the student Jtiu^t bear in mind that—as suggested above—
the apparitional visions seen by the deceased in the Inter¬
mediate State are not vbions of reaJityj but nothing more
than the hallucinatory embodiments of the thoughtTorms
bom of the mental-content of the percipient l orj in other
words^ they are the inteUectual imptdses ivhicli have assumed
peraonified fornx in the after-death dream-state.

Acconiinglyp the Peaceful DeiUcs (Tib- are the

personified forms of the ^ubiimest human sentiments^ which
proceed from the psychic heart-centre* As such, they arc
represented as the first to dawn* because^ psychologically
-speakiog^ the heart-bom impulses precede the brain-bom
impulses. They come in peaceful aspect to control and to
influence the deceased whose connexion with the human
world has just been severed; the deceased has left relatives
and fnends behind, works uriaccompLished:, desires unsatisfied,
and| ill most casc^p he possesses a strong yearning to recover
the lost opportumty afforded by human embodiment for
spiritual enlightenment* But, in all his impulses and yearn-
ingSj karma ]s all-masterfuI; and, unless it be his karmic lot
to gain liberation in the first stages, he waders downwards
into the stages wherein the heart-impulses give w'ay to brain-
impulses.

Whereas the Peaceful Deities are the persoujficatious of the
feelings, the Wrathful Deities (Tib. are the personi¬

fications of the reasonings and proceed from the psychic
brain-centre* Yetp just as impulses arising in the heart-centre
may transform thcm^Ives into the reasonings of the brain-
centre, so the Wrathful Deities are the Peaceful Deities in a
changed aspect.

As the intellect comes into activity, after the sublime heart-
bom impulses bubside* the deceased begins to realise more
and more the state in w'hich he is; and with the supernormal
faculti^ of the Barda~hody which he begins to make u^e of—

INTRODUCTION

3^

in much the same ma^nner as an infant new-bnm in the human
world begins to employ the huniitiii plane sense-faculties—^he is
enabled to think how be may win this or that state of exis¬
tence. Karma is, howcvcCi still his master^ and defines his
ILmitations^ As on the human plane the sentimental impulses
are most active in youLh and often lost In mature life, wherein
reason commonly takes the place of them, so an the after-death
plane* called the Barda, the firirt experiences arc happier than
the later experiences.

From another aspect, the chief deities themselves are the
embodiments of tiruvcrsal divine forces, with which the deceased
is inseparably related Jor through him+as being the microcosm of
the macrocosm, penetrate all impulses and forces, good and bad
alike. Samanta-Bhadni, the All-Good, thus personifies Reality,
the Primordial Clear Light of the Unborn, Unshaped BAarma-
Kdya {efi p, 95). Vairochana is the Origtnator of at I pheno¬
mena, the Cause of all Causes. As the Universal Father,
Vairochana manifests or spreads forth as seed, or semen, all
things ; bis shaktl, the Mother of Great Space, is the Universal
Womb into which the seed falU and evolves as tlie world-
systems, Vajra-Sattva symbolizes Immutability. Ratna-
Sambhava is the Beautifier, the Source of all Beaut>" in the
Universe, Amitabha is Infinite Compassion and Love Divine,
the ChrisiDS. Amogha-Siddhi is the personification of Al¬
mighty Power or Omnipotence, And the minor deities^
heroes, ddkinu (or * fairies’), goddesses, lords of death, rak-
demons, spirits, and all others, correspond to definite
human thoughts, passions^ and impul^g, high and low^ human
and sub-human and superhuman, in Aarm'f form, as they
take shape from the seeds of thought forming the percipient's
consdousness-coatent (efi p- 3 19J.

As the Bardo T/riidet text makes very clear by repeated
assertions, none of all these deities or spiritual beings haa
any real individual existence any more than have human
beings; *rt is quite sufficient for thee [le. the deceased
percipient] to know that these apparitions are [the reflections
oQ thine own tliOUght-forms' (p* 104). They are merely the
consciousness-content visualized, by karmic agency, as appari-

THE AFTER-DEATH PSYCHOLOGY

33

tiQQa] appearances in the Intermediate State—airy nothings
woven into dreams.

The complete recognition of this psychology by the deceased
sets him free into Reality, Therefore is it that the
TMda/j as the name implies, is The Great Doctrine of Libera¬
tion by Hearing and by Seeing,

The deceased human being becomes the sole spectator of
a marvellous panorama of hailticinatory visions; each seed
of thought in his consciousness-content Jlrarmicaify revives j
and he, like a wondcr-struck child watching moving pictures
cast upon a screen, looks on, ynaware, unless previous!}^ an
adept of the non-reality of what he sees dawn and set.

At firsts the happy and glorious visions bom of the seeds of
the impulses and aspirations of the higher or divine nature awe
the uninitiated; then, as they merge iota the visions born
of the corresponding mental dements of the lower or ammal
nature, they terrify him, and he wishes to flee from them; but,
alas, as the text explains, they are inseparable from himsetf, and
to whatsoever place he may wish to flee they will follow him.
It is not necessary to suppose that all the dead in the Inter¬
mediate State experience the same phcfiomenaj any itiorc
than all (he living do in the human w^orldi or in dreams. The
Bardo h merely typical and suggestive of all after,

death experiences. It merely describes in detail whai is
a^umed will be the Bardo visualizations of the consciousness-
contcut of the ordinary devotee of the Red Hat School of
Padma Sambhava. As a man is taught, so he believes«
Thoughts being things, they may be planted like seeds tn the
mind of the child and completely dominate his mental content.
Given the favourable soil of the will to believe, whether the
seed-thoughts be sound or unsoundj whether they be of pure
superstition or of realiieablo truth* they take root and flourish h
and make the man what he is mentally.

Accordingly, for a Buddhist of some other School, as for
a Hindu, or a Moslem, or a Christian^ the Bwrd^ experiences
wou Id be appropriately d i fferent: the Bud d hist's or the H indues
thought-forms, as in a dream state, would give rise to corre¬
spond tug visions of the deities of the Buddhist or Hindu

F

34

INTRODUCTION

pantheon j a Moslem's, to visiorLs of the Moslem Paradise*
a ChristianV, to visions of the Christian Heaven, or an
American Ind^n*s to visions of the Happy Hunting Ground,
And, similarly, the materiaHst wilt experience after-death
visions as negative and as empty and as deityless as any
he ever dreamt while in the human body. Rationally con¬
sidered, each person's after-death experiences, as the Bardt/
T/wdoi teachirig imphes, are entirely dependent upon his or
her own mental content. In other words, as explained above,
the after-death state is very much like a dream state, and its
dreams are the children of the meiitaUEy of the dreamer. This
psychology scientifically explains why devovit Christians, for
example, have had—if we arc to accept the testimony of
Chnstian saints and seers—visions (in a trance or dream state,
or in the after-death state) of God the Father seated on
a throne in the New Jerusalem^ and of the Son at His side,
and of all the Biblical scenery and attributes of Heaven, or
of the Virgin and Saints and Archangels, or of Purgatory
and Hell,

In other words, ihti TAodef seems to be based upon

verifiable data of human physiological and psycholf^ical
experiences; and it vtew^s the problem of the after-death
state as being purely a psycho-physical problem; and is,
therefore, in the main, scientific. It asserts repeatedly that
what the percipient on the £iird& plane sees is due entirely
to his own mental-conieot; that there are no visions of gods
or of demons, of heavens or of hells^ other than those bom of
the hallucinatory JtarfHic Uiought-forms constituting his per¬
sonality, which is an impermanent product arisiug from the
thirst for existence and from the vril! to live and to believe.

From day to day t ie JSard& visions change, concomitant
with the eruption of the thought-forms of the percipient,
until their k/jrfnic driving force exhausts itself^ or, in other
words, the thought-forms, bom of habitual propensities, being
mental records comparable as has already been suggested to
records on a cinema-film, ihcir reel running to its cod, the after-
death state endst and the Dreamer, emerging from the womb,
begins to experience anew the phenomena of the human
world.

35

THE AFTER-DEATH PSYCHOLOGY

The BiiU of the ChrisU'aas, like the Karan of the Mosdetns.
never seem^ to consider that the spiritual experiefices tn tlie
form of hallucinatory visions by prophet or devotees reported
thereinp may, m the last analysis^ not be real But the Barda
Thbdal is so sweeping in its assertions that it leaves its reader
with the dear-cut impression that every vision, vHthout any
exception wbatsoeveri in which spiritual beings* gcnls or demo ns,
or paradises or places of torment and purgation play a part,
in a Barda or any BardaAikc, dream or ecstasy, Ls purely
Lliusionary, being based upon sangs&rrc phenomenai

The whole aim of the Bardo 7 fukial teachmgj as otherwise
stated elsewhere, is to cause the Dreamer to awaken into
Reality, freed from all the obscurations of karmic or lattgsdrk
illusions, in a supramundane or Nirvanic state, beyond all
phenomenal paradises, heavens^ hells, purgatories* or worlds
of embodiment. In this way, then, it is purely Buddhistic
and unlike any non-Buddbist book in the world, secular or
religious.

IX. THE JUDGEilEST

The Judgement Scene as described in out text and that
described in the Eg>^ptian Bock 0/ thf Dead seem so much
alike in essentials as to suggest that common origin, at present
unknown, to which w'e have already made reference. In the
Tibetan version* Dharma-Raja (Tib. Skmf^^kkihgytil) King
of the Dead {commonly known to Theravadists as Yama-
Raja), the Buddhist and Hindu Pluto, as a Judge of the
Dead, corresponds to Osiris in the Egyptian version. In
both versions alike there is the symbolical weighing: before
Dhajma-RS.ja there are placed on one side of the balance
black pebbles and on the other side white pebbles, sym¬
bol is^ing evil and good deeds, and similarly, before Osiris,
the heart and the feather (or else in place of the feather an
image of the Goddess of Truth which it^symboliicsj are weighed
one against the other, the heart representing the conduct or
conscience of the deceased and the feather righteousness or
truth.

In the Egyptian Book a/ thf the deceased^ addressing

his heart* says: 'Raise not thyself in evidence against me.

INTRODUCTION

3®

Be not mine adversary before the Divine Circle; let there
be no fall of the scale against me in the presence of the great
go 4 , Lord of Amenta.’ In the Egyptian J udgement Sc«ie it
is the ape-headed (less commonly the ibb-headed} Thoth,
god of wisdom, who supervises the weighing; in the Tibetan
Judgement Scene it is the monkey-beaded Shinje; and in both
scenes there is the jury of deities looking on, some animal-
headed, some human-headed.^ In the Egyptian version there
is a monstrous creature waiting to devour the deceased should
the deceased be condemned, whilst in the Tibetan version
devils wait to conduct the evil-doer to the hell-world of
puigation; and the record-board which Thoth is sometimes
depicted as holding corresponds to the Mirror of Karma held
by Dhanna-Raja or, as in some versions, by one of the divine
Jury. Furthermore, in both Books of the Dead, the deceased
when first addressing the Judge pleads that he has done no
evil. Before Osiris, this pica seems to be accepted in all the
texts now known; before Dharma-Rlja it is subject to the
test of the Mirror of Karma, and this seems to be distinctly
an Indian and Buddhist addition to the hypothetical pre¬
historic version, whence arose the Egyptian and the Tibetan
versions, the Egyptian being the less affected.

PLito, too, in recording the other-world adventums of Er, in
the tenth book of ihcRtpublic, describes a similar Judgement,
in which there are judges and karmic record-boards (affixed
to the souls judged) and paths—one for the good, leading to
Heaven, one for the evil, leading to HeJI—and demons waiting
to take the condemned souls to the place of punishment, quite
as in the SarJo 7 hUdot (see p, 49).*

> Such animal-headed deilJ>« aa appear io d,* Ekaia ThSdci are far the
Riosl part, derived fram Ibe pie-fiuddhiatic Tieli^’on of Tibet ealSed Biiii aniL
therefore, probably of verysreal antiquity, Hhe their fEyptkn paialhla they
warn be more or lew totcmlatie ; aad, ihrwi^h ibeir irapenwnalion by misked
pneata, aa in the Andent Egyptian Hysterica and aurvivinj Tibelaa mjalery
playa. may be—at oor leal also iupeiati-jyniholje of deRnite aHribitlea.
paatmna, and ptnpenEiliea of aa^oe. oremhodsrd, beinEwbUman, tub-human
Ant] aupcrhiiifflan. (Stse p, 140*,)

* The aludrut ia here r,;ferred to Section VIJ of our Addenda tpp, rtB-jil,
roucernm* the Chriatianbed ..emion ,f the JndBement Contained inThelurro.^
mndieva) treatum entitled T*f 0/ tht ZJjnVy CrntTirie.

37

THE AFl ER-DEATH JUDGEMENT

The purgatodiil lore now Christianizecl and a&sociated with
St. Patrick in the originally pagan St. Patrick's Ptirgatory In
Irelandj the whole cycle of Otherworld and Rebirth legends
of the Celtic peoples connected with their Fairy-Faitht and
similar rroserpine lore recorded in the Sacred Books of man¬
kind the world over^ as well ^ the Semitic doctrines of
heaven and hell and jitdgenieotp and of resurrection as the
Christianized torruptioa of a pre-Christian and Jewish re¬
birth doctrine, as also the passage ici Plato, all testify to
beliefs universal among mankind, probably far older than the
oldest of ancient records from Babylon or from Egypt.^

The painting of the Tibetan Judgement Scene as reproduced
herein (sec opposite p. l 66 ) was made, in strict accord with
monastic tradition^ in Gangtok, SikkJmt during the year 1919*
by Lharipa-Pempa-Tcndiip-Eaj a Tibetan artist then sojourn¬
ing there. An early prototype of it was^ until quite recenlly^
preserved as one of the old frescoes contained withm the
pictorial Wheel of Eife of the Tashidlng terople-picture In
Sikkim, which Dr, E A. W^addell has described as follows:
^ The judgement is in every case meted out by the impartial
or Religions King of the Dead '* [DA^rma^
a form of Yantaj the Hindu god of the dead, who holds
a mirror in which the naked soul Is reflected, while his servant
Skiiiji w^eighs out in scales the good as opposed to the bad
deeds; the former being represented by white pebbles, and
the latter by black/ ^ And Dr* Waddell has traced back

* In my Fairy-Cdfre Counints (Oiftw-dji ChatrteT X, I hair

AUfgtstcd hffW ^ty prabablt it ia thMt Ihc puj^aftarial Im which centred iihoiil
the cavcTD for myslic pagan icitiatidPA formerly fliniSiLiiig^ on i-n iaJuid io Loch
Derf, rrdjilldi ml whit is now ihc fainOiiA place of Cfttholie piEgrisia^ caUed
Sc Palrieli'a Pyr^atory* gAVe riac to the doctrine of Purgnlory in the Roman
Church. The purfiutdrial Civem was dcinolishc< 3 , by erdcr of the

Gaverument in Irthmcl, to deStrty. ha was akd, jWgAn supcr^Uoii-

Fiulhemiore, the subterrmneafi plscca of worahipand jnrtlsitiimi dcdidted to
the Smi-Gdd- UiUtnu, atilJ preserved 09 aHCJcnt rmUliina throu^'hout Ihc Soathern
Europmi eountrica, bear SUCh cicse resemblance to the lorlgiuaJ Irish Pningalnry
as to Qlher undcrjgfvucid pLaccs yf initialioji in C^dllic cauntHeo like New G rAiige
in Irelnn^ And Govnitis JU Rnuajiy-^u to indlcale A comraan prthistonc fingin,
esirtntially rcligHnu and CMFierf^d wpth ft cult of the i/nfdb-world «id
inhabicanta-

» ct ?V Camij-w ed. by H H. Rislfiy^ p.

INTRODUCTION

38

the origin of the picture to a similar Wheel of Life, commofilyp
though incorrectly^ known as * the Zodiac' in the verandah of
the Ajanta Cave No^ XVII, India. (See p. 5 ’®-) This, thcOj
establishes the antiquity of the Judgement Scene, of which
onr text contains one version.

Tliroughout the canonical and apocryphal literature of
Northern BuddhisETb other versions are numerous. In the
Pali canon of Southern Buddhism there are parallel versions,
for example in the of the Af^ttora A^ikdja,

and in the Devuditta Sfif/ars of the J^aJ/ 7 iima
The latter vension may be summarized as follows i The
ExaUed One, the Buddha, while sojourning at the Jetavana
Monastery, addresses the monks assembled therein concerning
the after-death state of existence. Like a man of clear vision^
sitting between two houses, each with six doorsr He beholds
all who come and go; the one house symbolizing the Bairds
or state of disembodied existence^ the other the embodied
state of exLstciicc, and the twelve doors the six entrances
and the six exits of the six I^kas. Then, after explaining
the manner in which karma governs all states of existence,
the Buddha describes hoiv tlic evil-doer is brought before
the King of Death and questioned about the Five Messengers
of Death.

The first messenger is symbolized by a new-lxini babe
lying on its back; and the message is that even for
as for aU living creatures, nid age and death arc inevhabte.
The second messenger comes in the guise of an aged persoiiK
eighty, ninety^ or a hundred years of age, d^repit» crooked as
the curved rafter of a gabled roof, leaning on a stafTp trembling
as he walks, pathetically miserable, with youth entirely gone»
broken^toothed, grey-haired and nearly bald, and with wrinkled
brow; and his message is that the babe but growls up and
matures and decays to become a victim of Death. The third
messenger, a person confined by illness, rolling in his own
filth, unable to rise or to lie down without the aid of an
attendant, brings the message that disease, too, is inevitable^
even as death. The fourth messenger, a thief undergoing
most terrible punishment^ bears the message that the punish-

39

THE AFTER-DEATH JUDGEMENT

mtnt for evil-doing in this world is as nothing compared to
the punishment which ksnips inflicts after death* The fifth
messenger, to emphasize the same message of death and the
comiptibiEity' of the body, is a corpse, swollen, discoloured,
and putrid.

In each instance. King Yama asks the deceased if he had
seen the messenger and receives the reply, * No *. Then the
King explains to him who the messenger was and the meaning
of the messages; and the deceased, thereby remembering, is
obliged to confess that, not having done good deeds, he had
not acted upon the messages, but had done evil instead, for¬
getting the inevitability of death. Thereupon, Yama pro¬
nounces the judgement, that since the decieased had failed to
do good he must sufler the karmic consequences. Accordingly,
the hdl-furies take the deceased and cause him to suffer five
sorts of purgatorial punishments; and, though he suffers most
unbearable painfl, he is. as the Bardo makes clear,

incapable of dy ing

la the Angvttara NfkSya version, wherein there are hut
three messengerH, the aged person, the man or woman over¬
come with disease, and the corpse, the Buddha concludes the
discourse thus;

' If men who have been warned by heavenly messengers
have been indifferent as regards religion they suffer long,
being bom in a low condition.

‘ If virtuous men have been warned by heavenly messengers
in this world, they do not neglect to profess the holy doctrines.
Seeing the danger of atuchment, which is the cause of birth
and death, they have in this life extinguished the miseries of
existence by arriving at a condition free from fear, happy
and free from passions and sins.'^

X. THE REBIRTH DOCTRINE

In examining the Rebirth Doctrine, more particularly as
it presents itself in our text, t^vo interpretations must be
taken into account: the literal or exoteric interpretation,

> Cf. imn^latioii bv E. H. J. CoornmUie, Ang^lara AWjm, mit

Tika (GmUej Ccylofl, 1912;'. PP- i6s-5-

40

INTRODUCTION

wliich IS the popular intcuprctatton; and the symbolical or
esoteric interpretationp which is held to be correa by the
initiated few, who claim not scriptural authority or belief,
but knowledges With respect to Tibett these few are chiefly
learned lamas who are said to have made successful applica¬
tion of methods like those which the Buddha expounded for
remembering past incamationSp and for acquiring the jfqgic
power of seeing what really takes place In the natural process
of death and rebirth. To the devotee, seeking thus to know
rather than merely to believe on the authority of priests or
books, the Buddha has offered the following guidance:

* If he dcsireth to be able to call to mind his various
temporary states in days gone by, such as one hirthi two
birthsr three, roiir, five, ten, twenty, thirty, forty, fifty, a
hundred» a thousand, or a hundred thousand births, his births
in many an aeon of destruction^ in many an aeon of renova¬
tion, in many an aeon of both destruction and renovation [so
as to be able to say] i: In that place such was my namCp
such my family» such my caste, such my suhsistencet such
my experience of comfort or of pain, and such the limit of
my life; and when I passed from thence 1 took form again
in that other place, where my name was so and so, such
my family* such my caste, such my subsistepcen such ray
experience of comfort or of pain, and such my term of life * and
from thence I was bom here^—thus I am able to call to mind
my various temporary states of existence in days gone by **
—in that state of self^concentnation, if the mind be fixed on
the acquirement of any object^ that object will be attained.

'If he desireth to see with pure and heavenly vision, sur¬
passing that of men, beings as they pass from one state of
existence and take form in others—beings base or noble^
good-looking or itl-favovired> happy or miserabk, according
to the karma they mherit—in that state of self-concentration,
if the mind be fixed on the acquirement of any object, that
object will be attained' {LmapAah Ar^tifara Nikaya).

Again m the Br^mana Va^ga, Angi4ttara Nikdya^ where
the method of recovering from the content of the sub¬
consciousness (which—m confirmation of the Buddha's psycho-

t

INTERPRETATION OF REHTRTIT DOCTRINE 41

logy—the science of tlie Wc5t h^LS now proven * is the abode
of everything that is latent"^) is likewise described, there is
this additional piuisage: * Thus he callcth to mind ihe various ^
appearances and forms of his previous births^ This is the first
stage of his knowledge; his ignorance [as regards prior births]
hath vanished, and his knowledge [as regards prior births] hath
arisen; darkness hath departed^ and light hath arrived, the
result due to one who iiveth in meditation, subduing his pa=isioiis
promptly*' “

Nowherep to our knowledge^ are there nowadap—as there
are said CO have been in Buddhaghosa^s among

Southern Buddhists who have carried Uiis practice to a suc¬
cessful issue. It is only among Northern Huddhists (as among
Hindus) that such seems to bep according to taiistworthy
evidence from weli-informcd Tibetans and Indians, a practically
applied science even until now, producing modem saints^ sonie
few of whom are believed worthy to be called perfected saints,
or

As the question, \\'hat is and is not the right interpretation
of the Rebirth Doctrine ? is by no means settled among the
Oriental peoples who hold the Doctrine, it is necessary for us
frankly to recognize ihe problem as highly controversiaK
Consequently in this Section we should try to weigh both
interpretations carefiilly^ and, if possible^ arrive at a sound
conclusion, lu order to guide the student anght in what is
the most fundamental doctrine undcrl>dng the Bard& TAedol
In doing sOj it seems desirable to invoke the aid of such &cts
of Western Science as appear to be directly applicable.

As to the esoteric interpretationp the editor has discovered
that the initiates who hold to it invariably follow the Buddha s
command as contained tn

* WiSliftm Jwsncs, Vawi'aii^ a/ Euptrwmts (New Ywh, 19 ®=)^ P- *^3'

^ CL tfaiuliitiQn by E, R* J. Gooncnldep Nikdj^j EMa DnI&

m* (C alk ^ Ccybin, 1913 ). pp. 1 «73-4- to

Mtt canUiDcd in the Ka*tdarnta SiiitaMia nad P^^jm SHfinMfmnt tb« Mejfhm
Aitdym (tee tnuiiklioni by Bkikkhut Ntrtjdi ind Mitiind* in Thr
Colombo, Ceylon, Jan, and Feb^^ ^935. h Budd^thoai, j j-

in hl% FimidM (Le ' Patb of Pkirily pvc» jb mw dcUSI atmdar jtfifiTO

pethndB for reewerip^ rrrtiip tbo subcottsciouifidtjl noaorwa of past btrtha.

G

Ufl

INTRODUCTION

41

tir else the Hindu equivalent in works on accept

Ruy doctrine as true until it he tested» and proven true, even
though It be 'found written in the Scriptures'^ and
hold no Scriptures to be inrdlible, on this or any doctrinep
or free from corruptions^ Pali. Sanskrit, Tibetan, or others.

The exoteric interpretation, namely that the human stream
of consciousness, that is to say^ the human life-flux^ not only
can^ but very often does take re'embcHdiment in sub-human
creatures immediately after having been In human formp is
accepted universally by Buddhists^ both of the Northern and
Southern Schools—as by Hindus—who* referring to Scriptures,
invariably regard it as bdng incontrovertible- Their belief,
being based on the authority of written records, and on
untested theories of and priests who consider the

literally interpreted written records to be infallible and
who arc not adept in la nowadays considered to be

the orthodox interpretation.

Over gainst the exoteric interpretatioTi, which, without
any doubts the Bard^ if read lilerally, conveys, the

esoteric interpretations may be stated—on the authority of
the various philosophers, both Hindu and Buddhist, from
whom the editor has received instruction—as follows:

The human form (but not the divine nature in man) b
a direct inheritance from the sub-human kingdoms; from
the lowest forms of life it has evolved, guided by an ever-
grooving and ever-changing life-flux^ potentially consrcious-
ness, which figuratively may be called the seed of the life-
force. connected with or overshadowing each identLcnt creature,
being m its essence psychical. As such, it h the evolving
principle, the principle oF continuity, the principle capable
of acquiring knowledge and understanding of its own nature^
the prifldple whose normal goal is EnJightenment. And^
just as the physical seed of a vegetable or animal organism-
even man's seed—is seen by the eyes to be capable of pro¬
ducing after its own kind, only, so with that which figuratively
may be called the psychical seed of the Life-flirx^hich the
eyes cannot see—iT of a human being it cnnuot incarnate
in, or overshadow, or be intimately bound up with a body

ESOTERICISM OF REBIRTH DOCTRINE 43

foreign to its evolved characteristics, cither in this world,
in Bardo, or in any realm of world of sa^gsdfit existence.
This is held to be a natorai law governing the tnanirKtation
of life, as inviolable as the law of Aarnui, which sets it into
operation^

For ^ human to flow into the physical form of

a dog. or fowlp or insect, or worm. iSr therefore, held to
be as impossible 215 would be—let us say ^ihe transferring
of the watera of Lake Michigan into the depression occupied
by the waters of Lake KiHamey. or—as the Hindu would
say—as putting into the bed of the Ganges River the waters
of the Indian Ocean-

DegeneratioUp in a highly developed flowering plantp or
apple, of vegetable, or wheat, or afiiina]| ia^ of courscp con¬
comitant with cultural neglect; but within this creation
period—at least so far as the physical vision of science
has penetrated therein—the flowering plant does not de¬
generate into the apple, nor into the comp nor one species
of animals into anotherp nor does man degenerate into any¬
thing but the savage man—never tnio a sub-hnnian creature-
As to the processes affecting the life*flux which the human
eye cannot see, the esoteric teaching coincides with that of
the ancient Greek and Egyptian mystics: *Aa bdoWi so
above '; which implies that there is one harmonioua karmU
law governing with unwavering and impartial justice the
visible as well sis the invisible operations of nature*

From this follows the coroUary, which the OrienUJ advocates
of the esoteric ipterpretation give out: Progression or i^rt^-
greasion—never an unchanging neutral state of inactivity
are the alternatives within the and the one or

the other, within any of the mansions of existence* cannot
lead the life-flux to the threshold of that mansion^neither
the sub-human to the human, nor the human to the sub¬
human—save step by stqiL And retrogression and pro¬
gression alike are time-processes: ages pass eie the fire-mist
becomes the solidified planet; an Enl'^htened One is the
rare fruit of unknown myriads of embodiments; and man*
the highest of the animal-beingSp cannot become the lowest

44 INTRODUCTION

of the anima]*bcifigbf| no cnal-ter liow hcinoti^ his sins, nt One

bound.

Given ages of continual retrogrcsaion, the life-Aux which
is nonr human may ceas« to be human, the human con¬
st huents of It becoming atrophied or latent through lack
of eiceriiisc^ in much the same way as atrophy overcomes
the activity of a bodily organ or function which is jiot used.
Thereupon, being no longer kineticalLy, but merely potentially
human—just as a dog or hor^ or elephant are potentially, but
not kiacticalty, human—that life-flux can and ordinadly would
fall back into the subdiuman kingdoms, whence ii may begin
anew to rise iipivards to the human slate or continue to retro^
grade even below the brute world.

Thc late Lama Kazi Dawa*Samdupfc the translator, has
left on record hh own complementary opinion, a$ follow^$;
* The forty-nine days of the symbolize ages either of

evolution or of degeneration* Intellects able to grasp Truth
do not fall into the lower conditions of existence,

* The doctrine of the transmigratioa of the human to tlie
sub-htiman may apply solely to the lower or purely brutish
constituents of tlie human principle of consciousness, for the
Kfiower itsdf neither incarnates nor re-incamates—^it is the
Spectator*

" In the Biirfic TAMd, the deceased is represented as re-
trogradifig," step by step, into lower and lower states of
consciousness^ Each step do^vnwards is preceded by a sivootJ'
ing into unconsciousness; and possibly that which constitutes
his mentality on the lower levels of the is some mental

clement or compound of mental elements formerly a part of
his earth-plane oonsciousness, separated, during the ^wooiiir^^
from higher or more spiritually enl^hlencd elements of that
Consciousness^ Such a mentality ought not to be regarded
on a par with a human mentality; for it seems to be
a mere faded and incoherent reflex of the human mentality
of the deceased* And perhaps it Ls some such thing a$ this
which incarnates in sub-human animal bodies—tf anything
does in a literal sensCn^

This theory^ coming from ihetransUtorJs unnsiially interest-

ESOTERIC[SM OF REBIRTH DOCTRINE 45

for he expressed it while quite unaware of its similarity
to the theory held esoterically by the Egyptian priests and
exoteiically recorded by Herodotus, who, apparentlyp be-
ram ^ thcir pu pi 1 in the monastic col lege at Heliopolis. J udging
from what Herodotus and others of the ancient Greeks, and
Romans as well, have written touching thereon, we arrive
at the following summary: The human soul was believed
to romatn in the after-death state duriug a period of three
thousand ^ears^ Its human-plane body of the moment of
death disintegrating, the constituents went to form the bodies
of animals and plants, transmigniting from one to another
during the three thousand }'oars. At the end of that period
the sou! gathers together the identical particles of matter
which had thus been continually transmigrating and which
had constituted its former earth-plane body of the moment of
deathi and from them rebuildSp through habits aa a bird iU
nesti a new body and is rebum in it as a human being**

^ Cf, Herodotus, ii. 103; LDcretiuSt D* fifrftm iVtiimtv, ul 043-61* In
canmiEia witfa -iD-dcEiL l|[i4Dni.iu and ptiilescpKir#.. HcnxiolliS (ii+t^l) to

In n UlmiJ znAUDcr, the higher nr c^uLcnc te*ciiing3 ortkfi Myslefitl of

Anliquitjr:

* On this Lake [within Uie sMJcml precLHct of the Iciup'to ol Sai^j the EgypUaiii
perTonn by night the reprocntalton of til *d.Tttitur^ [Lc. the ^intMlic
*dv«nture& touchb^ the birth, ritathi lod rcfi^nEmtiofi of Oairii—‘ wl«a*
nnme*. writos Horodptiu, < I fontidcr it ijnptoua to divu^Et ^J, whiEhlhey cnil
MyiKcriefi. On llKM matlcrs, liOWovor, though MtCttFUletj icquiintcd with the
particuUrs cf them, [ mmt [os an initutc] otaorve ■ dbcfcoE silaito* So, too*
With reEitrd ID the Mysteries of Demctor [cckbralcd nt EleuHt, in <Iri™L
whlGli the GrcoM term '^The Thcainop>l or|a L know them [m an inilute], but
I shail not mention ibcfflt cittcpi so far ns mfcy ho wilhnnt amptety [or
dene inwhiUyl,*

rt Hes hdW b«en prwen l»y .rcliMoloficat ind olher rcartrdl lh« ihe
Uysterk^ symbolte liraculpC performances open only lo inilistes

•nd hrtpbylcs Jit for Inlliation. IPttStraling Uie univeraally
lesebin^ conCeiiviog dcatli and morrLClion fcbirtfi^ j ond ^ t e

doctrtps oftnnsnd^tioil nf ihe hurarni scul into animnl bodies—if depicted at
ill—«ii flol Intended 10 be ubeh {as it baa tikcn by tie snimtiatri
ttlcrally, but syfflbolicntly SI in Plato'* HtfmNie, dctoilod refefonec to rt litch
fuUuWt tiioreiia. Cf. Herodului, U- tsar '

HErc}dDlil.l in the kvi-mcnlionwa psflagc gi™ a sTTHhoaJc *=^**"* of the
deaceot iuto Hidrt and the relurn lo Uio huntw world of Kin^ Hll™[Mtn^lU%
whD>e honour the S^rksts of Egjpt therefore Inslilutcd wlwt wflS
when ntiuiriUy liilcrpTVted—* nzbirth fcsiiiml The most oncioat re^rdod
now fenoWn es-hJta In I he ■AVj' f’Vrfir -S^uJrJfrt I3S)* ^ erein.

INTRODUCTION

46

And this theory, when amended with certa.in necessary modi¬
fications, helps to illustrate the symbolical or esoteric inter¬
pretation of the Batdo Rebirth Doctrine.

In further illustmtjon, applicable to the higher Hinduism ns
to the higher Buddhism, advocates of this interpretation point
out that even before the final dissolution of the human body
of the moment of death there is incessant transmigration of
the bodily atoms^ So long as the body is the receptacle
of the consciousness-principle, it is said to renew itself com¬
pletely every seven years. And even as the constituents of
the physical man thus transmigrate throughout all organic
and inorganic kingdoms and the mind remains unchangedly
human during the brief cycle of one life-timej so, normally, it
likewise remains human during the greater evolutionary
cycle—j. e. until it reaches the end of all sofigsdric evolution,
namely, NirvaHic Enlightenment

The esoteric teaching concerning this may be stated liter*
ally; That which h common to the human and to the
sub-human worlds alike, namdy, matter in its varied aspects
as sohds, liquids, and gases 1 eternally transmigrates. That
which is specifically human and apedficaliy sub-fauinan remains
so, in accordance with the law of nature that like attracts like
and produces like, that all forces ever follow the line of least

ftj Sayina in iua in ibe ^tlurva (si*) seeiaa to explain, tbe

btFj mcjitioned 19 |he lamc u the boy NachUteUu the Bnhrnmja^

who wtErt tq Ita rcalni at Yunft, the Of Ihe Dead, Sn Yoma^Lahi. *sd then
muwd to the rcaLn of men. Thai ihia pHmcval Rades leecad Was taterpreUrd
csotErieiJIy aa tcMhinf 1 rebirth docUioc k oQnSraed by the ancient Kaifta
l^attL$Afuif the atory of Nachikata* bebg naed tbeneio as a literary vehicle to

convey the fai|hat Vedieiic twhiitfa concemhi^ binii, li&j and deaUL (CX.

Uf^anisAadr it ^; iiL S, 15 j k. lo-i 1 * vL
fVtaerved in an Old JavaocK MS- of Ihc fEKirteenth Ccatary ia 0 very aimilar
Hadca In wfucb Ihe Vakaha Kunjarakiu'^ la comnun-dod by Lhc Lord

VoirOchau * to fo to Yimik IdoEdoDi tn kc whit k prepared for mL cnl^s^rs\
Peculiar inloFHt itlochca to ibk vcivoo, becaiiK it reconia a doctrtEW—xkili lo
that referred to by the Creek anil ggitmo writera-—of thou^gond-^yoir penoda of
IranaiDlgratFOD mio pliDti, aniraxEa, and def-eCtko humajk beLDg^i prior to rebirth
in a huDlu body Fret fro^n konti^ hletniahea. It oventianB, too, Ibit from
Yuna'a kbEdOto Pilr^vtjaya waa recalied to buman life, (Cf. TAt Ljgtmd ^
fcranalitcd rrom the Dutch of PrtiL Kem by Mka L A. Thamts,
IQ the Ajri^arjr, Bombay, 1903^ tdL xaxli, pp.

ESOTERICISM OF REBIRTH DOCTRINE 47

resistance, that such highly evolved mental compounds aa are
bound up with the complex human consciousness cannot be
disintegrated instantaneously, but require due allowance of
time for their degeneration and ultimate dissolution and
transmigration,*

* Ewni&itlcR of TAt Lawi a/Mmu, Iht authoriny of which U uinquraiJcneiS

by orthodox Hindus, accras to conrina lie Enteric interpretmticni^ followmp ihc
ln4Mbti0ii by Sir Wniiftm Jodm as revJsffi by G, C. Hiuffhtim {tn of

/fpWji Lm cw iJu Oniimaitm Jf™, Lcndm^ i^a$% sud that by G. Biihler
tin JArf Bso^ qfihf Eaif, vol sir, Oxford, iHS6)h

Mnn ii at first seta forth Uic fundftmefltil laws tbit 'Axtian, irhieh
from the pund^ f™ spwchy xad from the body, produce! eitiior good ftr evilj
resuits j by ACEion xre exuaed feti* [vaJloiH] DoaditiOM of mxn , the hifboatf the
middlio^, xnd the lowest * [ Bnd Uixt * fA TAiO^i ahtami ^thc rcsuJta of] A good or
evil meutxJ [net] m hu mindp [thni oq a verW [net] In hia iptecbj [ihatof]

A bodily [urt] in bia body(Bkihler^S trmiix,, xiL 5, a)

Mann then proceeda to expound how ntnn ia OOl A aimple but ! complex
being i

* Tlwt aubaftanec, which givesi x power of fnoE3orii In Uac body? the w^e cUI

[Le* * Uw tnower of the Beid"—Buhler'a tnnK,]|, Of the

vilnl sparit; and thnt body, which ilien« derwea a£tive functiona, they axine
AAAtJtMUMf or tsmpoud v/ i

''Another interital apirit, makai, ar tki soult tticFids Uic birth of
All Crexturcfi embodied, xnd tbenr^e in aJl mortal forms is conveyed * pempUon
either plexauig or painfuL

*Th«e two, the vital SpJril and rvasonubte soul. aXt closely uniEcd with fivt
elemciitSp but Gonnected with the luprcnte apirit* or divine cMeBcCp which
pervades mU beings high and low/ CJofies?! traitfl^^ *Ui ra-J4')

From what followa, Manu apparently Implies that it is this ' vital apiril *, or k/
anatnal aoul, which alone is capaWe of traasmigraling ioto Mb-human fantu, lod
not * the reasonable toul W mpcr-afmaal prhoctp^:

* When the vital soul has gathered Ihe fmil of sins, which arise from a hwe

of Sensnal [Lo. ajiimal or bmtish] pleasureJ but must produce mtsery, and], when
its taint has thus been removedi it approarhra again those two most effulgent
essences, ikt tti^tiftciaai somJ (md iAf sfittii ±

* They iwo^. closely eonjotnedp examine witheut tnnijasioii the virttires and vices
of that sensitive [or iolraal] soul, according t* its union with whicb it acquire!
pleasure or pain, in the present and fulnrc worlds.

If the vital xpiril had practised viriue for the mnsi pari, and vice in a small
degree, it enjoys delight in celestial abodes, clothed with a body formed of pure
elementary [i,t ethcxeal} particle! J

* But, If it had generally been addicted to vice, and seldom attended tn TiriuE,
then’ shall il be deserted by those jHiro demcalJ, and^ Aain'nf 0 sMrStr kody qf

mnMf it feel! the palnS lo which Yema ^all doom ic i

* Having endured Ihose lonaent! according to the Sentence of Yama, and fta
taint being almost removed, it again rcachea those five efementi in ibe
order of their natural disirPuslioiii.*^ {JonesV tixni.,^ xu^ jfi-aa.)

INTRODUCTION

4 «

Accordingly, the csatcricists bold it to be uascieotihe to
believe that a humaa life-flux or consciousness-principle could
rc'incamate ta the body of a sub-liuman creature within forty-
pine days after its extraction frooj the human fonii, as the
cxotcricist believes who accepts literally such a rebirth doctrine

Aft,cr further dkEMiwtiDii of tlie iciedn; of rebirth In iis
Aspect, Uanu juritm a| the follimlnj' lEuniEiuLry j

^Thus, by indulging the e^isuaI ji.e. ntiirtiiil or bmtigJi] appetllea^ flud by
□£glceting the J^rfonnai^ce of dulin, [be of tnen] ignorant of sacred

expiAlioiiA. asauoii; j'iii Ebeir itEeI itpliit fofHiT, their reABOtn^blc eouI

form'! tbc bw^l fonns,

■ Wliit partkctifar hodirk Ihe vStaJ spirit enters, in IhH world, aji d En conscience
of whnt flins h’tre coifiinittcd, now tbeoTAl. lar^ and in. ordiir/ ir*EH.,

Th-5 »-j0

M:inu evidentJr citrLs hiin9i;tf Apart frorn ihe maui SMbJiset of hiA tTcntisCp
os Elie whole of soggesta, to iiiveit with legiil and divine ^ancliofl the

dogOH that the person of a tiribnlln U pcVuli^y Hicrcd aed inviolabic, and so
gives prottiinence to tJie Ihio 4^f hlating a JirAEuniJi by uiijntkQniTi^ it first; tlimn
to the aid of A priest drinking splriEucius lii^or, ind then to die sin of stt?sihiig
the gold of a prirfct. In all such iojiAocos, » in all wliicb folUvw tliem, Ellc im¬
plication ikj, a* we have otmvc obfrer^^cd. that the - vital spirit', or animal loul^
sopAfAted from ibe tw-tt higher dinientj af ittAll'i Cijffiplcjc CDnstlLotioEi^ whkll
ore 'the reosonal^ie sowl^ mad '^tKa diifine c3arhi:i:^ suffers the pemity of
JBigTaling in suh-huiEnaci creatures;

'The sJayer of a ^jjfAj^airMi [Le. the vital spirit^ or tbc ikT^Ejooal aninii]:l soid^
of a .S'rtPAxfifjT-slayer] most eEltetr ommAiijg to ffic atmmriitttiw tkn cj^iJiiTp the
body of a dog^ a boar, ao Afej a caincJ, a bull, a goatp a sheep, a stagp a blrd^
a CAojif/^hy or a Pwcmiff *; niiad so on for Other crimes (Jones's tJiUis., lii sS^lJir

In Ehls connexion, it is interesting Ec ebflcTTc a few of file cmTc^pondetiCcB
bcEwcen CAiire And effent which OEhcr of T^e Loorf seggoL Ttuas^ if a man
Steal preciotu Ohngs lie ^ shall be bom iu /Ar iriiH &/gofdsittitkt [cansiderml to
be of very Ifl w castej^ or among ^rds ai/£edf owgaU-^irtnkrrL I f a man

Sital gTM En tbc hLisat, he shall be bom a faL; if a yeUow raiaicd meUi, a gander
[wbkh k of like mixed coloiir] ; if water, a fi/arnty or diver, , ^ + If he steal fioAh-
meal, a vuEEiun; . , , if oiL^ a or oiE-diinlimg beetle ; ^ * if esquiiilc per^

fumes, n muA|.rAE *, (Jon«S*3 trans. ^ aii, fi 1-5,)

UederstandiDg Uajaii in tbc siyase which this note aims to set focEb the
wterkuti dis^Eow «jcli popular and itlcral interpretnEion of Motm's Law3 as
the flrihiniRB bt theEr own Jlr^bmin intermits promuffAtE-^anording to the
eUEETiclsts—omong the ccminiwi people concerning the doctrines of rebirth
and karttiitu

The student Bhonld abwrvi; ttatl tbc italicucd Boq-5u»knt wttrda in the
paBven quoted in Ihi. nole ft™ the lraiuli.tian by Sir WUliBoi Jone* tairk
h» interpobtions from conunentaries xm Unnu, enpeebOiy fmm tie Gloa M
CHilma, BnjtbAtthcirurketed worda indicate our own inlerpolatioiit. Beoiute
the itaJidzed intcrpoUtiOni tend lo biin^out the nioR: obvure incacin« of the

t*™ P*'" lil« Jona Imnalauou, allhooeh
t y Babler, whmb I9 more litml and tlittefore more technkjJ, in bJI
easentiiis, substantially the saffle.

SYMBOLISM OF REBIRTH DOCTRINE 49

as the Barda when viewed exotericallyi or HteraJly.

presents^

The Sardo rebirth symbols themselves ought now to be
considered from the sUndpoint of the esoteric mterpretation ;
and to elucidate them innumerable parallels could be chosen
from widely separated sources, but because of its recogniicd
authority no parallel seems more appropriate than that con¬
tained in the tenth book of Plato's Repu&Iic, describing certain
of the Greek Hemes in the Sidpa Bin-dc chooriog their bodies
for the next incarnations :

The Bar do legend as recorded in the Ripubik concerns Er
the son of Armenins» a Pamphyiian by births who, as Plato
tells us, * was slain in battle, and ten days afterwards, when
the bodies of the dead were taken up already in a state of
corruption, hts body was found unaffected by decayp and
carried home to be buried. And on the twelfth dayp as he
was lying on the funeral pile* he returned to life and told
them what he had seen in the other world- He said that
when his soul left the body he went on a journey with a great
company, and they cam* to a mysterious place at which there
were two openings in the earth; they were near together, and
over against them were two other openings in the heaven
above. In the Intermediate space there were judges seated,
who commanded the justp after they had given judgement on
them and had bound their sentences in front of them, to ascend
by the heavenly way op tlie right hand ; and In like manner
the Unjust were bidden by them to descend by the lower way
on the left hand; these also bore the symbols of thdr deeds,
but fastened to thdr backs,^

Having thus described the otherworld Judgement—which
closely resembles the Judgement described in our text—Plato
goes on to describe the soula of the Greek Heroes in their
Sidpa Bardo preparing for reincarnatipn: 'Most curioufij he
said, was the spectacle—^sad and Laughable and strange; for
the choice of the souls waa in most cases based op their own
experience of a previous life. There he saw the soul which
had once been Orpheus choosing the life of a swan out of
enmity to the race of w'omen, haring to be born of a woman

H

INTRODUCTION

5 °

because they had been hts murderers; he beheld ako the soul
of Tbamyras choosing the life of a nightingale i birds, on the
other hand, like the swan and other musicians, w'anting to be
men. The soul which obtained the twentieth Jot chose the
life of a lion, and this was the soul of Ajax the son of Telamon,
who would not be a man, remembering the injustice which was
done him in the judgement about the arms. The next was
Agamemnon, who took the life of ati eagle, because, like
Ajax, he hated human nature by mason of his sufferings.
About the middle came the lot of Atalaota; she, seeing the
great fame of an athlete, was unable to resist the temptation:
and after her there followed the sotil of Epeius the son of
Panopeus passing into the oature of a woman cunning in the
arts; and far away among the last who chose, the soul of the
jester Tbersites was putting on the form of a monkey. There
came also the soul of Odysseus having yet to make a choice,
and his lot happened to be the last of them all. Ni>7t! the
rftoUtitieit 6 / femur teils hiui distBchtmted him of embitien,
and he weftt about for a considtrabU time *» search sf the life
ef a priifate man wka had no (ares; he had seme di^cnitjf in
finding thiSf which was lying ahetit and had been neglected by
everybody else; and when he saw it be said that he would
have done the same had his lot been first instead of Jast, and
that he was delighted to have it. And not only did men pass
into animals, but I must also mention that there were animals
tame and wild which changed into one another and into corre*
spending human natuies—the good into the gentle and the evil
into the savage, in all sort.', of comblnationa.'

If read superficially, this Platonic account of the rebirth
process may be understood literally—even as the Barde Tkisdel
may be ; and it is not impossible to imagine that Plato, as an
initiate into the Greek Mysteries, who, like Herodotus, never
refers to their esoteric teachings openly, but only in figurative
and very^ often intentionally misleading phraseology, intended
that it should be understood so by the uninitiated. Neverthe¬
less, when the passage is examined closely, the exoteric
doctrine of transmigration of the human into the sub-human,
or viM verea, is evidently not the meaning underlying it!

SYMBOLISM OF REBIRTH DOCTRINE 51

The refcrj-ence to the choke itiade by Odysseus, as italickfid
by us, gives the clue ta the teal meaning intended. Odysseus'
choice was last p each of the heroes preceding him in choosing
their lot bad neglected the lot of *the life of a private man
who had no cares and Odyssens chooses this lot as the best
of alL

If we consider the sort of Hfe chosen by each of the Greeks
who preceded Odysseus, we find It to be definitely aymbcUcal
of the character of the chooser:

Thus, OrpheuSp the founder of the Orphic MysterieSj a divine
teacher sent to instruct mankind by the god of song and
music, Apollo, and held by the Greeks to have been the
greatest of harp-players and the most enlightened of poets
and singers, very appropriately chooses ‘ the life of a swan ^ j
for since immemorial time the swan has symbollzed^as it
still does—song and music 1 and Plato's figurative language,
correctly interpreted, implies that Orpheus was to reincarnate
as a great poet and miisicLan, as was hut naturaL To assume—
as the exotericist may—that such a being as Orpheus could
be bom as a swan lu reality thus appears to the esotcricist to
be untenable.

Likewise, Thamyras, an ancient Thracian bard, renowned
as a harp-player and singer, symbolically chooses the life of
the Ewect-smgingnightingale.

Ajax, the Homeric hero, who, next to Achilles, was the
bravest of the Greeks, most fittingly chooses the Hfe of a lion ;
for the king of beasts is, and has been for unknown ages, the
symbol denoting bravery or fearlessness, which aJmust all
nations and races of men have re^xtgnized.

Agamemnon^ the next to choose, selects the life of an eagle;
for among Greek heroes he was the chief, as Zeus wa$ among
the gods of Olympus; and, he having been regarded as an
incarnation of Zeus and worshipped as one of the divinities,
there is assigned to Wm the symbol of Zeus, which is the
eagle.

Atalanta, the most swift-foOted of mortals and famous for
her foot-races with her many suitors, very naturally is reborn
as a great athlete; and, ia her case, Plato uses no symbol.

5®

INTRODUCTION

Nor is a. ^mbol used in conaexicin ufilh Epeius, who, noted
for hb cunning in constructing the wooden horse at the «ege
of Tro7, whose cowardice afterwards became proverbial,
is seen ^passii^ into the nature of a woman cunning in the
arts'.

As to the jesler Theraites, who puts on the form of a
monkey, comment is unnecessary.

Accordingly, the expressions concerftijig the heroes* hatred
of being bom of woman seem to be purely metaphorical and
employed to cany out logically the literary use of the animal^
symbols, just as the passages are concerning 'animab bune
and wild which charged into one another and into correspond'*
ing human natures ’tht gOffd tht gettllt ami iht evil i*iU>
tke savage, in alt sorts of combinations*, and of ‘ birds, on the
other hand, like the swan and other musicians, wan tin? to
be men

Even the ordinary soul, the first seen by Er to make
choice—although neither an incarnate divinity like Orpheus
or AgaTnemnou, nor a hero like Ajax^—and though possessed
of a mind obscured by animal propensities, b not assigned by
Plato, as he would be by a believer in the exoteric rebirth
doctrine, to birth in sub'hmtian Ibim. In his case, too, no
iuUnia]‘SyoiboI is inade use of:

He who had the first choice came forward and in a mnmfni
chose the greatest tyranny; his mind having been darkened
by folly and sensuality, he had not thought out the whole
matter beforie he chose, and did not at first perceive that be
was fated, among other evils, to devour hb own childierL . . .
Now he was one of those who came from bcavco, and in
a former life had dwelt in a well-ordered State, but his virtue
was a matter of habit only and he had no philosophy,'

And, as the Bardo Tftodol teaches, in other language, in its
bsbtence on the need of Right Knowledge to the devotee who
follows the Bodkic Path, so Plato teaches:

‘For if a man had always on bis arrival in this world dedi-
ated himself from the first to sound philosophy, and had
been moderately fortunate in the number of the lot, he might,
as the messenger Reported, be happy here, and abo his

SYMBOLISM OF REBIRTH DOCTRINE 53

journey to another life and return to thL,, instead of beio^
rough and undezgroundi would be smooth and heavenly/^
With the assistance of ^mbols and jnctaphors* Pindar,
Empedocles, Pythagoras^ and Socrates, lite Plato and the
Greek Mysteries, also taught the rebirth doctrine^

On a golden funereal tablet dug up near the site of Sybaris
there is the following line of an insenptioa: ^And thus
I escaped from the cydfit the painfulj the misery-laden- *
ThiSj tike known Orphic teachings^ is purely Buddhistic and
Hmdut and suggests that in ancient Greece the rebirth
doctrine was widespreadt st least among Greeks of culture
who had been rnitiated into the Mysteries.

S3rmboli5m similar to that used by PUto has b«n used by
the recorders of the Buddhist Scriptures as ¥re]l, as, for
example^ in the account of the Northern School of the birth
of the Buddha Himself, This latter from the Tibetan

or Da/v^ (the most Lmstworthy and probably oldest
part of the HI, foUo 45a' of the copy in the

East India Officoi Calcutta^ runs thus;

" Now the future Buddha was in the Tu^hita Heaven»and
knowing that his time had comei he made the five prellcriinaiy
examinations: first, of the proper family [in which to be
bom] I second, of the country; third, of the time i fourth^ of
the race; fiftbp of the woman. And having decided that
Mahamaya was the light motheri in the midnight watch he
entered her womb under the appearance of an elephant. Then
the ijueen had four dreams: firstn she saw a six-tusked white
elephant enter her womb; second, she moved in space above ■
thirds she ascended a great rocky mountain j fourthp a great
multitude bowed down to her.

* The sooth^yers predicted that she would bring forth
a sou with the thirty-two signs of the great man* ^*lf he
stay at home, he will become a universal monarch \ but
if he shave his hair and bcardp and, putting on an orange-
coloured mbc, l^ve his home for tfle homeless state and

* Ct B, JavrctI, Dialogm qf PiaiQ (Oxford, 'iSsfS), liL 3^6-7 " Republic,

^ S*dl. rf /M. ; eC Widddi

INTRODUCTION

54

renoLiDcc the world, he will become a Tathagat^, Arhajit^ a
perfectly enlightened Buddha.”"

Againp the the Southem School,—a compila¬

tion of folk-lore, folk-belief, and popular mythology touching the
Buddha and his many incarnations, which crystaUi^ed round
about Hia personality m much the same way aa the matter
of the Arthurian Legend crystallized round about King Arthur,
during the third centuiy after His death ^—attributes to Him
many previous births in sub-hurnan form ; and although the
esotericist would concede that in remote aeons of evolution
such incarnations could possibly have been really sub-humanp
he w^ould give to such of them as may have occurred in this
world-period a symbolical significance, whereas the orthodoK
Theravldist interprets all of them literally.

In any case, a literal interpretation of the
that It is, according to the esotericist, essentially an exoteric
treatise designed for the people^—appears to be more plausiblo
than that of the I?ultfa accouitt of the Buddba"s birth- Further-
more^ since there is a parallel account in the Pali Scriptures
wherein the same animal symbol, namely, the six-tusked white
dephantp is employed^ we have here an example of the use of
symbolism, definite in purpose, commod to both Northern and
Southern Buddhism, which even the exoteridst could not but
interpret symbol ically*

Similarly, as the popular interpretation appears to have
fundamentally shaped the ya/aka^^ so it may have also affected
the compilation of the Bardo for like all treatises

which have had at least a germ-origin in very ancient time^
and then grown up by the ordinary process of amalgamating
congeniaJ material, the Bardc TAifdal^ aa a Doctrine cf Death
and Rebirth, seems to have existed at first unrecorded* like
almost all sacred books now recorded in Pali* Sanskritp or
Tibetan, and was a growth of unknown centuries* Then by
the time it had fully developed and been set down In writing

^ Thenvidida, on Ihe fxmtrary, believe tliat ihc duXt* from

and that ita vtracs, but nat ita prw, afe Hii very words,

■ Here, in oppofiiUon to tbia the Soythem Baddhtau nmiuUin

that ibe m its versus, hi ibc most IfdniCcndcntAJ part of the SHtia Ptisiaf

wd is deniffned for sUldy by BDcLhiMttvMS riliier libaq for Ult C^mon people.

SYMBOLISM OF REBIRTH DOCTRINE J 5

no doubt it had lost something of its primitive purity* By
its very nature and religious usage, the B&rth would

have been very susceptible to the influence of the popular or
exoteric view; and in our own opinion it did fell under
in such manner as to attempt the impossiblep namely* the
harmonizing of the two interpretations. Nevertheless, its
original csolericism is still discernible and predocoinaiit* Let
us takep for example* the animal-thrones of the Five DhyanI
Buddhas as it describes them, in harmony with Northern
Buddhist symbolology: the Lion-throne is associated with
Vairochanar the Elephant-throne with Vajm-Sattva. the Horse-
throne with Ratna-SambhavaT the Peacock-throne with Ami*
tabha, the Harpy-throne with Amogha-SiddhL And, in inter¬
preting the symbols, we find them to be poetically descriptive
of the peculiar attribntes of each deity: the Lion symbollies
courage or mightt and sovereign powers the Elephant, im¬
mutability ; the HorsOj sagacity and beauty of form; the
Peacock, beauty and pow'cr oftransmu tation^ because in popular
belief it is credited w'ith the power of eating poisons and trans¬
forming them into the beauty of its feathers ■ the Harpy, niighti-
ness and conquest over all the elements. The dcitiesi too. in the
last analysist symbolical of particular attributes of

the BAarm^-K^a and of supramundane forces of Enlighten¬
ment emanating thence, upon which the devotee may depend
for guidance along the Path to Buddhahood^

III attempting the esoteric interpretatiofi of the animal
symbols used in the SiJpa Bard^^nd tliis interpretation
finds its parallel in the esoteric Interpretation obviously in¬
tended by the Sidpa Bardo episode in Plato, as in the Buha
account of the birth of the Buddha—we have sufficient
Buddhist rebirth symbols whose esoteric intcrpretatioii is
clearly known and generally accepted to guide us.

Dr. L* A* Waddell, a well-known authority on Laroabm, in
Ldmaisr/i iti SikAim,'^ refers to the symbolism of the famous,
but recently mined* w^all-painting of the Sf-pi^~i~AAcr-io or
* Circle of Existence^ in the Tashiding monastery* Sikkim,
as follows: * This picture is one of the purest Buddhist

S*e triMv c/StkMfrtt hf IL H. Ristcy, p,

56 INTRODUCTION

cmblcfM that the Idmas have preserved for us- And by
its means 1 have been able to restore the fraginent of a
cycle in the verandah of Ajanta Cave No. XVlli hitherto
uninterpreted I and merely known as " the Zodiac « This
picture portrays in symbolic and concrete form the three
nri£ina1 siTis aud the recognised causes of rebirth (JWAnwwJt
so as to ensure their betug vividly perceived and avoided;
while the evib of existence in its various forms and the
tortures of the damned are intended to intimidate evil-doers.'
in its the three originai sins are depicted as a pig, a cock,
and a suake, and their esoteric significance is given by
Dr/,Waddell thus; "The pig symbolizes the ignorance of
stupidity; the cock^ animal desire or lust; and the snake,
anger/^ In the accompanying symbolic illustiations of the
Twelve NiWanoj, only the third is an animal symbol, the
others being human and figurative symbols; and this b
a monkey eating fruity symbolizing entire knowledge (Tib.

Skt. VijHdna) of good and evil fruits, through
tasting every fruit or sensuous experience in the manner
of a roving noo-philosophically guided Ubcitme, thus en¬
gendering consdousnesSH*

Accordingly, the animal forms and eavironments named
in the Second Book of the TAod&I (see pp. S78-9, 185)

as possible forms and environments to be entered by the
human consciousness-principle upon rebirth in this world may
be interpreted as follows;

(1) The d<^-form (like that of the cock in *The Wheel of
Life! symboUzM excessive sexuality or sensuality/ It also
symbolizes, in popular Tibetan lore, jealousy. And the dog-
kennel environment symbolizes abiding in, or living in, a state
of sensuality^

{aj The pig symbolizes {as in ^The Wheel of Life*) the
ignorance of stupidity dominated by lust; and Beifbhness

1 Sk GittiUft ed. by H. IL Rkleji P- 367-

ilbidL.pL^

■ C^mpai'c rollcForijig peng? rruffl the Pwtka-

afl, nnn ; * Thaw wiw FAndita, leviiHcd in the SbAatriAi

■lioald bt CCfUiderel jHdmIs If the3F nslinqukh not dcairt mud Mn^erJ

SYMBOLISM OF REBIRTH DOCTRINE 57

And undeaniine5ji as ¥pcI]. The pigsty enviiootnent symbo¬
lizes worldly escjstence dominated by these characteristics*

(3) The ant symbolizes (as it docs amongst the nations of
llie WertH industry, and the lust for worldly possessionsand
the ant-hill environment the dwelling under the corresponding
conditions of life.

(4) The insect or grub aymbolizea art earthly or groveiling

disposition, and its hole the dwelling in an cavironment
dominated by such disposition (see text, p. 179).

(5) The calf, kid, lamb, horse, and fowl forms mentioned
(see text, pp. 17M) symbolize, in like manner, coircspoudiug
characteristics common to those animals and to ^e highest
of the animal beings, mao. such as almost all civilized tacs
have associated therewith, and popularly illustrated in animal
mythology like that which Aesop made the basis of his

In the Old Testameat the visions of the prophet Ezekiel and
in the AVn* the Rtvtldtioft of John show how similar

animal symbolism affected even the And, in our view,

should the Buddhist aud Hindu exotericists re-read their owii
Scriptures in the %ht of the Science of Symbols their opposi¬
tion to Esotericistn would probably be given up-

Accordingly, the animal symbols in the Sidpa Bards—
despite evident corruptions of the text and of the esoteric
rebirth doctrine denoted by these symbols—should rightly
be taken to imply that, in accordance with its karma, a human
principle of consciousness, unless winning Emancipation, ndll,
under the normal karmk conditions of gradual progression
which govern the majority of mankind, continue to be born
in a human form in this creation-period, with the mental
traits or characteristics symbolized by animals- Under ex¬
ceptional or abnorina! karmic conditions of retrogresaion, it
may. on the other hand, during the course of ages, gradually
lose iU human nature and fall back into sub-human kingdonii

As the translator explained, we need but look round us
in the human world to find the bloodthirsty tiger-man, the
murderer;; the luslfut swine-manj the deceitful fox-man;
the thieving and imitating monkey-man; the grovelling
worm-man; the industrious and oft-times miscily ant-man;

I

5 ^ INTRODUCTION

the ephemeol—sometimes professedly aesthetic—butterfly-
man; the strong ox-man; or the fearless lion-ttian. Human
life b far richer in possibilities for the worlrings out of
evil karma —matter how animal-like the karma may
be—than any sub-human species could possibly be. The
illiterate folk-beliefs so common in Buddhist and Hindu
lands, that a human muiderer must icevttably be reborn
as a ferocious beast of prey, or a sensualist as a pig or
dog, or a miser as an ant, are, therefore, like many other
popular beliefs, evidently based upon false analogies—4ome
of which have crept into Oriental Scriptures—and upon an
unduly limited view of the innumerable conditions offered
by human embodiment, from the saint to the criminal, from
the King-Emperor to the slum-dweller, or from the man of
cuhure to the lowest savage.

In accordance with our findings, that higher and rational
teaching conceming rebirth, which in the Barda Tk&dol is,
perhaps, confused because gf corruptions of tiixt, may now
be summarbed. If, on the Plane of Uncertainty, the in¬
fluence of innate or kartrtk propensities of desire for the
p'osser sensations of sat^sdrk existence, such as govern life
in a human body, can be dominated through the exercbc of
the more powcriul influence of Right Knowledge, that part
of the consciousness-principle capable of realizing Buddahood
triumphs, and the deceased, instead of being obsessed with
the frightful hallucinatory spectres of hb lower or animal
nature, passes the interval between human death and rebirth
in one of the paradise realms instead of in the Bardo. If
sii^ a more enlightened one be very unusually developed
spiritually, that is to say if be be a great yegJa saint, he
may gain even the highest of the paradises and be reborn
among mankind under the guiding power of the 'Lords of
Karma , who, though still beings, are described

by the idmat as being immeasurably higher in evolution
than man. When thus directed by the ‘ Guardians of the
Great Law', the earth-returning one is said to reincarnate
out of compassion, to assist human kind; he comes as
a Teacher, as a Divine Missionary, as a Nimtaaa-Kaya

THE HIGHER REBIRTH DOCTRINE

59

Normally, however, rebirth is of the lower or
ordinary sort, unendowed—because of Lhe lack of enlighten-^
ment of the one undergorng it^with consciousness of
the process. Even as a child knowing not the higher
mathematics cannot measure the velocity of light, no the
anunal-man cannot profit by the higher law governing the
rebirth of the divine-man j and, drinking of the River of
Forgetfulness, he enters the door of the womb and is rebom,
direct from the desire-world Called the This lower

rebirth, almost brutish in many instances, because con¬
trolled chiefly by animal propensities such as sub-human
and human creatures have in common, diflers, however, fropi
that of brutes in virtue of the functional activity of the purely
human element of the consciousness, which in all sub-htiman
creatures is latent and not active; and for this element, even
in the lowest of mankind, to become latent instead of active
requires approximately as long a period of cyclic time as it
does for the sub-human consciousness^ to evolve its Latent
human element into full human activity. The popular mis¬
understanding of this aspect of the higher or esoteric Doctrine
of Rebirth thus appears to have assisted in no small measure
to give rise to the obviously irrarional belief, found almost
everywhere throughout the ScrEptures of both Buddhism and
Hinduism, that the brute principle of consciousness in its
entirety and the human principle of cansetousness in its entirety
are capable of nltemately exchanging places with one another^

It was the late Dr, E. B. Tylor, father of the modem
science of Anihropologyj who after a very careful examination
of the data pronounced the higher doctrine of rebirth to be
the more reasonable:

* So it may seem that the original idea of transmigratioTi
was the straightforward ajid reasonable one of human souls
being reborn in new human bodies.. . - The beast is the very
incarnation of familiat qualities of man; and such names as
liou, bear, fox^ owh parrot, viper, worm, when we apply them
as epithets to jnenn condense into a word some leading feature
of a human life.' ^

I E. B. Tylcr^ CtiliMFt (LDDdoiir it i7p

6o

INTRODUCTfOM

That this LS the true interpretation h confirmed—so Faj as
Europe is concerned—by the teachbigs of the Druids, the
learned Brahmin-like priests of Europe’s scientific pre-Christian
religion, held by the Celtic nations.^

In TVtf FatVy-Fai/A in Celtic QfUHirT>s, in the year 1911*
I suggested that the rebirth doctrine^ in its straight forward^
Druidic form, accords^ in its essentials, with the psychological
science of the West^—that the subconscious mind is the store¬
house of all latent memories ; that these memories are not
limited to one lifetime i that these memorj^-rccords, being
recoverable, prove the doctrine to be based upon demonstrable
facts. Since the year 1911 the whole trend of Western
psychological research in the realm of the subconscious and in
psycho-analysis liaa tended to confirm that view*

1 was unaware when I wrote TA^ Fairy-FaitA that Huxley
held—as he did—the theory of human reincarnation to offer
the best explanation of even ordinary philological and bio¬
logical phenomena* And since the testimony of Huxley, as
one of the greatest biologists^ coincides with that, as above
given, of the late Dr. Tylor^ the foremost of modem anthro¬
pologists, and also confirms from the standpoint of our own
Western Science the h^her or esoteric interpretation of the
Rebirth Doctrine as offered by the Occult Sciences of the
East, we here record it as a fitting conclusion to this
Section:

* Everyday experience familiarised us with the facts which
are grouped under the name of heredity. Every one of us
bears upon him obvious marks of his parentagCp perhaps of
remoter relati onships. M ore partlculariy* th e su m of tenrlciic Jes
to act in a certain way^ which we call ^ character is often to
be traced through a long series of progenitors and collaterals.
So we may justly say that thb ''character''—this moral and
intellectual essence of a man^—does veritably pass over from
one fleshly tabernacle to another, and does really transmigrate

* Cf. Caesar, JOr R. C, vL r 4-5 I * 5 Dioilanti Sicnliu, w. 31. 4 ; Pona-r

poniiH i>f SitM CJr*w, uip c. J!; IrUan, i 44^-60 1

tUuidovcry, L 177, 109-91; an^ W* Y. EvAmnWenll, JTbi Fmwy-Fmik

iM Cdl^Cotmirm lOiSsrd ijit), Cba|». VJJ, XIL

TtlE SCIENCE OF REBIRTH

from generation to generation. In the oew-bom infant^ the
character of the stock lies latent, and the Ego is little more
than a bundle of potentialities. But, very early, these become
actualities; from childhood to age they manifest themselves
in dullness or brightness,—weakness or strength, viciousness
or uprightness; and with each feature modified by confluence
with another character* if by nothing elsct the character pass^
on to its incarnation in new bodies. The Indian philosophers
called character, as thus defined^ ** knrfim \ p p -

*In the theory of evolution, the tendency of a germ to
develop according to a certain specific typCi c.g» of the kidney-
bean seed to grow into a pleat having all the cliaracters of
Pka^ei^Ius vulgaris, is its Karma It ia the last inheritor
and the last result'-of all the conditions that have affected
a line of ancestry which goes back for many millions of years,
to the time when life first appeared on the earth. . * *

"As Prof. Rhys-Davids aptly says [in Htbberi
p. 114], the snowdrop ** is a snowdrop and not an oak, and
just that kind of snowdrop, because it is the outcome of the
Karma of an endless series of past existences'*.' *

XI. THE COSHOGHAPHY

Buddhist cosmography as understood by the and

continually referred to throughout our texi^ more cq)ecially
in connexion with the Doctrine of Rebirth, is a very vast and
complex subject; and to consider it here in any detail would
involve tlie esoteric as well as the exoteric interpretation of an
enounDus mass of doctrtries^ more or less of Brahmaiiic origin,
concerning the many states of sentient existence within the
Softgsdra^ Or cosntos^—^some planetary as in this world, some

* T» K+ Hu3e1«v, Evdtmiion mnd Eikvf (Lcradgn, t ®94)t PP' ^T-*s M-
TfcfcE Uite WilliBin Jimo, Uae wcTI-ktiOWn Arnericam psychologist, indepeu'
denUy irrived bIL substantiBUy tlic ssme: CQsicliiaion 5s Huxky I anef

oxpliiziiiip hU * own iiubtlily bo accept cither popular Chriatianity or sctbotKilk
UicisBi^ he liyi, iterant of BuddhJsn and ipcak xrpder cofrection^ and

Merely m order the better to deserLbe my point of view; as I ippre-

hend ilic Btwldhist doetmie of Aa™, I in pflneipti? with that^-^rAe

Kiraiici (/ Edpfrmtci^ pp.

6s

INTRODUCTION

id the many heavens and paradises, and nthera in the nunie*
rous states of purgation called hells. Generalising, it may be
said that when the Brahmanic and Buddhist teachings con¬
cern tug cosmc^aphy are carefully examined from the stand-
poiot of the initiated Oriental, and not from the toO'Oft
prejudiced standpoint of the Christian phiJologist, it seems to
suggest far-reaching knowledge, handed doivn from very
ancient times, of astronomy, of the shape and motion of
planetary bodies, and of the interpenetration of worlds and
systems of worlds, some solid and visible (such as are alone
known to Western Science) and some ethereal and invisible
existing in what we may perhaps call a fourth dimensioii of
space.

Esoterically explained, Mt- Meni (Tib. Ri-rab), the central
mountain of Hindu and Buddhist cosmography, round which our
cosmos is disposed in seven concentric circles of oceans separated
by seven intervening concentric circles of golden mountains,
is the universal hub, the support of all the worlds. We may
possibly regard it, like the Central Sun of Western astronomy,
as the gravitational centre of the known universe. Outside
the seven circles of oceans and the intervening seven circles ot
golden mountains lies the circle of continents.

In illustration, an onion of fifteen layers may be taken to
represent roughly the Idmaic conception of our universe. The
core, to which the fifteen layers cohere, is Mt, Mem. Below,
are the various hells ; above, supported by Mt. Meru, arc the
heavens of the gods, the more sensuous, like the thirty-three
heavens ruled by Indra, and those under the sway of Mara,
being ranged in their own regular gradation beneath the less
sensuous heavens of Brahma. As apex over all, is the final
heaven, called 'The Supreme* (Tib. Being the last

outpost of our universe, *Og-miM, as the vestibule to
vana, is the transitional state leading from the mundane to
the supramundane; and thus there presides over it the
divine influence of 'The Best of All’ (Tib. Kuntit-sang-
p 0 t Skt. Samanta-Bhadra), the lamaic personification of
Nirvana^

On a level with Indra'a realm dwell, in their own heaven-

THE COSMOGRAPHY 63

worlds, the eight Mother Ggd desses (Tib. all of whom

appear iti our text^ Thejr are the Mother Goddesses of the
early Hindus^ called in Sanskrit the Afdtr^.

Within Mt* Meru itself, upon which the Heavens rest, there
are four realms, one above another. Of these^ the three lower
are inhabited by various orders of genii; and in the fourth,
immediately beneath the Heavens, from which, like the fallen
angels of Christian belief, they were expelled on account of
their pride, dwell the “Ungodly Spirits\ the Asaras (Tib*
Lka-^tta-yin), or Titans, who, as rebelSi live and die waging
unending war with the gods above-

The innermost layer of the onion is the Ocean surrounding
Mt. Meru* The next layerp outwardly expanding. Is that of
the Goiden Mountains; the next beyond is another Ocean;
and so on, a circle of Golden Mountains always coming after
a circle of Ocean until the fifteenth layer containing the
outermost Oceanj in which float the Continents and their
satellites. The skin of the onion is a wall of iron enclosing
the one universe.

Beyond one such universe there Ues another, and so on to
infinity A Each universe, like a great cosmic egg, is enclosed
within the iron-wall shell, which shuts In the light of the sun
and moon and stars, the iron-wall sheU being symbolical of
the perpetual darkness separating one universe from another.
All universes alike are under the domination of natural law,
with which karma is commonly made synonymous j for, in
the Buddhist view^ there is no scientific necessity to affirm or
to deny the existence of a supreine God-Creator, the Karmic
Law' furnishing a complete explanation of all phenomena and
being of itself demonstrable.

Each universe, like our own, rests upon * a warp and woof
of blue air (he. ether), symboli^Eed by crossed darfrs (such as
are depicted by the emblem on the cover of our book). Upon

^ CcMild WC take th« l^mak i^Odceptioil of a uuiverae to te tint nfi worlds
iyatcHi, ud of a pluroJitjf o-t nuivorwtsi to be that of ■■ plUTliity of WOT
ayatiMMi forffliajE 0 uaivcrac, W& sliDuid lien be bcUer to correlate the
coiinorBpby of Northern Boddhisni (end of BrehmajalsHi, linni which it
Ipipoaiid to have OETgiiuicd) with tbe cosinogra-pbof Westtm Sci-cjs^ct

INTRODUCTION

this rests ^ the body of the waters" of the outer Oceao, Each
Ocean symboHzts a stratum of air {or ethor)p and each of the
intencning mounlaiiis a stratnin of congealed air (or ether)*
that is to say, material substance; or* from a more occult
view-point| the Oceans are the Subtle and the Mountains the
Gross* the one altcmating with the other as Opposites,

Like the Seven Days of the Mosaic version of Creation, the
numerical dimensions which the /dmai assign to our universe
are more often to be taken as suggestive or symbolical than
literaL Mt. Merti^ they say, towers Bo*ooo miles above the
Central Enchanted Ocean and extends below the surface of
the waters the same distance^ the Central Ocean itself being
also «o,ooo miles deep and 80,000 miles wide. The succeed¬
ing girdle of Golden Mountains is just half that number of
miles in height and width and depth, and the next Ocean,
correspondingly, 4CI3O00 miles deep and 40,coo mileji widen
The consecutive circles of alternating pairs composed of Golden
Mountains and an Enchanted Ocean gradually diminish as
to widthp depth, and height, being respectively 20,coo, io*ocOp
5,oco, ^,500^ Jjizjo, and 625 miles. This bnngs us to the Con¬
tinents in the Outer Ocean of Space.

Of these Continents, the four chief ones—as described in
the Second Rook of our Bar Jo TAdJol—Rr^ situated in the
Four Directions. On either side of each of these Four
Continents are smaller or satellite Cmtinents^ thus making
ihe total number of Continents twelve, which, again, is a sym¬
bolical number, like the number seven of the cosmographtcal
arraogemenh

The Eastern Coniinent is called in Tibetan LU-pah {Lus^
Or *Vast Body* {Skt* Its syrnbollcal

shape IS like that of a crescent moon; andi accordingly, the
colour white is assigned to it, and crescentic faces arc ascribed
to its inhabitants^ who are said to be tranquil-minded and
virtuous. Its diameter is given as beir^ 9,000 miles.

The Southern Continent Is our Planet Earth, called Jambu^
ling (Skb yam&tfdzfpa), probably an onomatopoeic word—
as the translator held—descriptive of the fruit of a jambu^trec
falling into water* itself meaning " place ^* or * region \

THE COSMOGRAPHY

<S5

The napiewould thus mean the region ot comment
wherein j&mbu-fruit fall into the water. Its symbolic shape
is like that of the shoulder-blade of a sheep, that is sub-
triarigulari or rather pear-shaped, to which the faces of its
inhabitants conform. Blue ia the colour assigned to iL Riches
and plenty abound in it, along with both good and evil. It is
said to be the smallest of the Four Cofitinents, being but
7,000 miles in diameter.

The Western Continent is called BalongchOd

literally meaning (Skt. or

* Wealth of Oxen')* In shape it is like the sun, and red of
colour* Its inhabitants, whose faces are round like the sun,
are believed to be very powerful and to be addicted to eating
cattle, as the literal meaning of its name itself may suggest.
Its diameter measures S,qco miles.

The Northern Continent is Daminyan, or Graminyan (Sgrn-
mi-snyait), cqiiivaleiit to the Sanskrit Utiam meaning

"Northern Kuru [Race]'. It ia of square shape and green
colour. lu inhabitants have corresponding faces, square like
those of horseSr Trees supply all their sustenance and wants,
and the Kuni, on dying, haunt the trees as tree-spirits. Thb
is the largest of the Continents, being iO,0OD miles in diameter.

Each stellite Continent resembles the Continent to which
it b attached, and is one-half its size. The left Satellite of
our world called is, for examplei the

world of the RdAf/tas^iJ^ to which Padma Sambbava, the Great
Guru of Lamaism, is believed to have gone to teach the
jRdk^Aasits goodness and salvation, and to be there now as
their kingi^

Underlying this Mmatc cosmology there b, as research will
show, an elaborate ayrnbolism^ Take^ for instance, the descrip¬
tion of Mth Meru as given by Dr. Waddell: * Its eastern face
b of silver, the south of jasper, the west of ruby^ and the north
of gold'^—which illustrates a. use of ancient symbols very
similar to that in the of John. The complete

rational explanation of all the symbolism connected with
» cr. GwU^ir of SMimt pp. aats^a-

^ Cf- itHd., pr 3aa.

IMl K

INTRODUCTION

Hindu and in turn Buddhist cosmogtaphy would be—even if
it w^ne possible for us—quite beyond the scope of an intro¬
duction. SufEce it to say that the possession of a key to such
explanation is ciatmed by expert professors of the Occult
Sciences in India and in Tibet—compared to which, in the
realm of mind and matter^ our Western Science is, so they
maintain, but at the Threshold of the Temple of Under¬
standing.

XIL THE FUNDAMENTAL TEACHINGS

Ere passing on to the final Sections of this IntrodiictJoH|
touching the Manuscript itself^ we may now summartie the
chief teachings upon which the whole of the is

based, as foiJows:

I* That all possible conditions^ or states, or realma of san^-
sdrk existence, heavens, hells, and worlds^ are entirely depen¬
dent upon phenomena, or^ in other words, are nought but
phenomena j

2, That all phenomena are transitory^ are illus ionary^ arc
unreal, and non-existent save in the sajfg^sdfic mind perceiving
them j

3* That in risaiity there are no such beings anywhere as
gods. Of demons, or spiriLs, or sentient creatures—all alike
being phenomena dependent upon a cause ;

4. That this cause ts a yearning or thirsting after sensation,
after the unstable sati^tdrin existence l

5. That so long as thb cause is not overcome by Enl%hten-
ment death follows birth and birth death, unceasingly—even
as the wise Socratca believed ;

6 . That the after-death existence is but a continuation,
under changed conditions, of the phenomena^born existence
of the human world—both states alike being karmic;

j. That the nature of the existence mtervening between
y death and rebirth in this or any other world is detennined by
antecedent actions ;

8. That, psychologically speaking, it is a prolonged dream¬
like state, in what may be called Lhe fourth dimension of
space, filled with hallucinatory visions directly resultant from

THE FUNDAMENTAL TEACHINGS 67

the menUl-conteat of the percipient, happy and heavcn*like
if the karnta be good, miserable and hcll-like if the karraa
be bad I

9. That, unless E a lighten ment be won, rebirth in the human
world, dlrectl)i^ from the world or irom any other world

or frofn any paradUe or hcU to which karffts has led, Ls
inevitable \

to. That Enlightenment results from realizing the uoreality
of the saitgsdra^ of existence;

II- That such reaJizing is possible io the human worldp or
at the important moment of death in the human worlds or
during the whole of the after-death or ^ar^Aj^state, or in
certain of the non-human realms;

That training in he. in oontrol of the thinking

processes so as to be able to concentrate the mind in an effort
to reach Right Knowledge, is essential;

13. That such trajriiog can best be had under a human
gum, or teacher j

14. That the Greatest of G^irus known to mankind in this
cycle of time is Gautama the Buddha \

15. That Hb Doctrine is not unique, but is the same Doctrine
which has been proclaimed in the human world for the gaining
of Salvation, for the DeliveraiKe from the Circle of Rebirth
and Death* for the Crossir^ of the Ocean of Smgsara, for the
Realization of Nirvmn, since immemorial time^ by a long
and illustrious Dynasty of Buddhas* who were Gautama s
Predecessors;

16- That lesser spiritually enlightened beings, Eodhisattvas
and gums, in this world or in other worlds* though stiU not
freed from the Net of ILusion, can, nevertheless, bestow divine
grace and power upon the shi^hy^ (i*e- the or disople)

who b less advanced upon the Path than themselves ^

ij* That the Goal is and can only be Emancipation from
the Sangsarit ;

iH. That such Emancipation comes from the Realization of

Nirvana ;

19* That Nirvana is t^an-sangsari^^ being beyond ali para^
discs, faeavensg hells, and worlds;

68

INTRODUCTION

aa That it is the Ending of Sorrow;

all That it is Reality,

He who realized Nirvana, the Buddha Gautama Himself,
has spoken of it to His own disciples thus:

‘There is, disciples, a Realm devoid of earth and water,
fire and air. It is not endless space, nor infinite thought, nor
nothingness, neither ideas nor non-ideas. Not this world nor
that is it. I call it neither a coming nor a departing, nor
a standing still, nor death, nor birth; it b without a basb,
progress, or a stay; it is the ending of sorrow.

'For that which dingeth to another thing there is a fall; but
unto that which dingeth not no fall can corner Where no
fall cometh, there is rest, and where rest is, there is no keen
desire. Where keen desire is not, naught cometh or goeth ;
and where naught cometh or goeth there is no death, no birth.
Where there is neither death nor birth, there neither is thb
world nor that, nor tti between—b the ending of sorrow,

' There is, disciples, an Unbecome, Unborn, Unmade, Un¬
formed ; if there were not this Unbecome, Unborn, Unmade,
Unformed, there would be no way out for that which is
become, bom, made, and formed; but since there is an Un¬
become, Unborn, Unmade, Unformed, there is escape for that
which b become, born, made, and formed.'^

XTJI. THE MAHUSCRtPT

Our mamisciipt copy of the Barda TkSdot was procured
by the editor early in the year 1919 from a young idma
of the Kaigyiitpa Sect of the Red Hat School attached to
the Blrutia Basti Monastery, Darjeeling, who said that it
had been handed down in hb family for several generations.
The manuKript b unlike any other seen by the translator
or editor, in that it is illustrated by paintings in colour
painted on the folio* of the tejil. All other similarly illus¬
trated Tibetan manuscripts seen by us have had the illustra¬
tions made on separate pieces of manuscript paper or else
of cotton doth, pasted to the folios; When procured, tJie

' I, 3- bind pB a wuuhtbn fran Uw artgiiid Ptli by Hr,

Francis J. Pijroe, Undo*, EueUnd. ^

THE MANUSCRIPT

69

manuscript w^s tn a very ragged and worn condition, now
remedied by each folio being inserted in a protective frame
of Tibetan paper of the same sort as that upon which the
manuscript is written. Fortunateiy+ all of the illuminated
folios, though faded, were in a fatr state of preservation.
One of the ordinary folios, folio number nip was missing,
hut this has now been replaced by a faithful copy of the
same passage found in a Block-Print version of the Bardtf
TJduiffI belonging to Dr^ Johan Van Manen, Secretary
of the Asiatic Societyp Calctitta, well known as a Tibetan
scholar^ Reference to this Block-Print version is made
throughout our translation. In all essentials^ and^ generallyj
word for word, our manuscript and Dr. Van Manen*3
Block'Print were found to be idcnticaL In some spellings of
proper names of deities of Sanskrit origin there are variailons
in two vcrsionsp and in both bcM>k& a number of clerical
errors. The manuscript is far older than the modern Block-
Print and seems to have been copied from an eartier manu¬
script.

The manuscript itself is undated, but the translator judged
it to be from 150 to sco years old. It has seen very much
seivice, having been read many times over the deadj its
ragged and worn condition iSi therefore, no criterion—a$ it
might seem to be—of its ag& It is written in an excellent
hand on the ordinary paper used for manuscripts among the
Tibetans and Himalayaji peoples, tuade from the pulped
bark of the I/Jal {pronounced otherwise known as

Daphne, a kind of laurel of which one species bears a purplish
white blossom^ another a yellowish white It is usually by
idmas in a monastery that the paper is manufactured. On
account of the bark of the Jddai being eKtremely tough, the
Sikkimese used it as rope&

The tot^ number of folios composing the manuscript is
137, each measuring about 94 by 34 inches. Excepting the
first folio and the first half of the second, the space actually
occupied by the text on each measures ou an average by
34 inches. Most of the folios contain five lines of matter,
a few contain four lines. The tllle-page contains two lines

INTRODUCTION

70

m a space 7 b)r 1 Encbes* the ^ond page of the first folio
along with the fii^t page of the second folio, which give the
Obeisances, consist of three lines, occupying a space 4^ by
aj inches respectively* and thesct like the title-page+ are
written in gold (now much faded) on a black background.
The iltiistrations are on fourteen of the folioSp each illustra¬
tion being in the centre of the textt on one side of the folio
(see Frontispiece), as follows;

On folio ifl, Vairoebana embraced by his sA£lk^i, the Mother
of fhe Space of Heaven, seated upon a lion ihronCp the deities
of the First Day;

On folio lOp Vajra-Sattvap embraced by his sAak/i, the Mother
Mamaklp surrounded by their four accompanying deities of the
Second Day i

On folio aj, Ratna-Sapibhavat embraced by his lAakHu the
Mother Sangyay Chanma (" She of the Buddha Eye ')* sur¬
rounded by their four accompanying deities of the Third
Dayj

On folio z 6 , Amitabha* embraced by his sAakfi, the Mother
Gdkarmo (" She of White Raiment % surrounded by their four
accompanying deities of the Fourth Day ■

On folio 31, Amogha-Siddhi, embraced by his ykakfi, the
Faithful Dolma (or Skt. surrounded by their four

accompanying deities of the Fifth Day;

On folio 35 p the united man^ataj of the deities that dawn
on the Sixth Day;

On folio 44* the man^ala of the Ten Knowledge-Holding
Deities of the Seventh Day;

On folio 55p the Buddha Hcruka and lAakti of the Eighth
Day;

On folio 57 p the Vajra Heruka and ^Aak/i of the Ninth
Day;

On foJio Rataa Heruka and sAaJkti of the Tenth

Day:

On folio 59, the Fadaia Hernfea and sAak/i of the Eleventh
Day;

On folio 6 t, the Karma Heruka and siakti of the Twelfth
Day;

THE MANUSCRIPT

On folio 64^ the Eight Kerims and ihe Eight Htamenma
of the Thirteenth Day; and the Four Fem^e Door-kcepcT^
of the Fourteenth Day \

On folio 67, the of the aninml-headed deities of the

Fourteenth Day,

Each deity U depicted in conformity with the description
given in the text as to colour^ position * posture, futaird, and
symbols^

All of the illustrations in the manuscript thus belong to
the Cfidftyid Bardo of the First Book In our translationp
copious arniotadotis contain the textual name of each deity
and the Sanskrit equivalent when, as in most cases, there
is one.

No attempt has been made to collate our manuscript with
other manuscripts of the same text, none having been available.
Such manuscripts are, no doubt, numerous in Tibet, and the
production of a standard or uniform text would require years
of careful labour—a task remainirig for scholar^ of the future.
The only comparison of texts attempted was with Dr. Van
Maneu^s Block-Print, which is probably not more than about
twenty to thirty years old. The translatoT said thatj so far
as he was aware, Block-Priuts of the T^odel have

appeared—at least in Sikkim and Daijceling—rather recently,
although probably known la Tibet itself much longer, block-
type printing having been carried on for unknown centuries in
China, and thence brought to Tibet, long before printing was
done in Europe^

* ni-aclc,. Pnitstl MTC. iisciilly coiitpo*pcl df trcjulijes bdonging" U>

the BaVfl Tkaloi cycle. One such BJoch'Printi—which w« pyrehmsed in
CyantK, Tibet, diuiDg the yenr ^51^9, by Major W. L. CwnjilwIV U»M the
EritiBh Political RepreaftBtflUve lu Tibet, Bhutnfijtnd BLkiiim, «Qd prceeiited to
the editor—conUine seventrai whose TibctMi Ulks hmvo beec

rendered, lit iUEhtly ihbfcvinted fcmi], by the trmnBl^lorj u faUcvrit

t. * The Qtar DirectiEi-rH on The Divine cnJled +*Tlic Grrat LlhcraJJan

by rnin ^*Ttte ProrDimd Doctrine of the Divine PcaKful *ud

[WnLUiful] Sdf-LitKrtUon ;

a. "The Expoaitinn of the WnUhfyl [or ArtiveJ Aspect of the \

* The Good Wishes [or Pmyeri] InvohinB: the Buddhas and Bt>dhtsittviLe
for Asaisteacc";

4. " The Root Ytrsea of the i ^

5. * The Prayer to Rescue [One] Groni Uie Nam w Pliceai of the /fnnfo ;

7^6

INTRODUCTION

Each Buddhist Sect in Tibet, according to the opinion
of the translator^ probabl/ has its own version of the
T/wd&l more or less changed in some details, but not in
essentials, from our version, the version used by the reformed
Gelugpa, otherwise known as the Yellow-Hat School, being
the most altered^ with all references to Fadma Sambhava^ the
Founder of the Ningmapa, the Red^Hat School ofLamaism,
as well ns the names of deities peculiar to the Red-Hats,
expurgated.

Major W. L. Campbell, who was the British Political
Representative in Sikkim during my residence there^ wrote
to from the Residency in Gangtok, tinder date of the
twelfth of July, concerning the various versions of

the Bardc as follows: ^The Yellow Sect have six^

the Red Sect seven^ and the Kar-gyuf-pas fiveJ

Our text being of the primitive or Red-Hat School and
attributed to the Great Ci^ru Padma Sambhavg himself, who
introduced Tantric Buddhism into Tibet» has been deemed
by us to be substantially representative of the original version^
which, on the b^is of internal evidence derived from our

6. * The SettmB-FACc tfl F*M ef the

7- *rht SalYilJufi by Attityn^ [whereby] Body Aggrvfatc is S^tf-
Ub«nteds vertkfn of ihc Ta^kai Do^irinB—(seo pp. 136^, i 194 af our

£L ' The Praytr to Pkntect tOdc] O-om the Foats in the Banio* ■

9- ^The Seii-Uherating DJaffoosis of the Synaptoms or Dcith*—(cC pp. 86,
B9-97 of DOT teit) J

10. 'The Setting.Fu-e-tO-Focc cmHed *iTlie ^siktd Viwod**, and the Self-
lihenlEon [hy thmt] ';

TI. ^The SpetiAJ Tencbuig shewing the Fomas ot Merit Or Bemexit^r while
in the Stdfii^ BardOi caUed '* The SdC-Libcnting in the ^

la. '‘The Addenda [to the nbove^ ^ Tile Special Teechlog'^ *; ^

13^ ' Prmycr to the Line [of of the Divine SelT-LibcrttJia^ Dortriae' j

14- “ The FtanaoEfibg ar the Dying';

15- * Self-Liberation called AbMalotbii by CoorcesJon ** ^ j

16- 'The Best Wiih-t^rmiUEng Toi^r—aiwchef fistm of the TadAml
Doetdne^

17- ^The kkuai called ■' The ^ir LibenUon fr™ Hahlliul Propcnaitira ^

Hcreiii. Ihs tttnxaa Dttmbertd i, g, 3, 3, ^ a wxn^nd-^n sW^hti^

diflmat vcnum»—to the niMter caDtMlgtd ia our agnugcripl. Hie migujcript
^rtover, unUiiQ mgEb wgttcr iq the Appen 4 I* imt ctmUioed i& this Biock.
Print. The BliKk-PrUii iteclf ia quite dew, httt the btockeTram which ft waa
pnnledi may be qnilE dd—bow oW, We hew been umilile t«

THE MANUSCRIPT 73

manuscript text, was probably, at least in essentials, pre-
Budd!iistk»

As elsewhei^ notedi our mafiuscdpt is arranged as one
work in two parts or books, with thirteen foUcs of texts
of Bardc prayers as an appendix at the end. The Block*
Print Js arranged as two distinct books and lacks the ap¬
pendix of prayers. But at the end of the first book of
the Block-Print there comes a very important account of
the origin of the B/trdif 7 j 4 t^e/e/i which is not contained
in our manuscnptp and this is given in translation in the
following Section.

XtV. THE ORilGIN OF THE BAR DO THdDOL

Thus^ from the Block-Printi and also from other Tibetan
sonrec^^ we learn that the TA&d 0 l text originated, ort

what Is perhaps more correct, was first committed to writing
in the time of Fadma Sambhava, in the eighth century A. r>* i
was subsequently bidden away^ and therii when the time came
for it to be given to the world, was broiight to light by
Rigzin Karma Ling-pa* The Block^Print account is as follows:

" This has been brought from the Hill of Gampodar (Tib.
Gantfi<hdar)t on the bank of the Serdan (Tib. Gi^r-Mnnj
meaning * Possessing Gold*^ or * Golden*) River^ by Rig^in
Karma Ling-pa (Tib* Big's-kdzitt Gltft^-pay

as herein given^ is a personal title^ and
pa the name of a place in Tibet meaning * Karma Land**
The translator has pointed out that Big's is an erroneous
spelling of Rig; forj if Bigs were correct, the name Big^n
would mean Class-Holder (Bigs+AZia). That is in*
tended—thus making the name mean Knowledge-Holder {Big +
/idsin)^ a caste or class designation^—was confirmed by a
small section of a Barda TAik/ci mamiscript in the possesaioti
of the translator Jn which Rigzin Karma Ling-pa is otherwise
called Tfrm (Tib* Gffr^As^cn), or ‘Taker^Out of Treasures '*
The Barda TAikfol is, therefore, one of the Tibetan Lost

i triDaljitHin ibtoi TTbf£ hi 3 nf tliC S*iiski‘lt t^nn ojedp

u herein, of m. learned penonr Mch ts a pandH^ ■J»o ■d«POtc» k clua of niper-

74

rNTRODUCTION

Books recovered by Rigzin of Karma Ling-pa^ who is held to
be an emanatioti or incarnaliofi of Fadma Sambhava, the
Founder of L^inaism^

It was in the eighth century a^d. that Lamabmp which we
may define as Tantric Buddhism, took firm root in Tibet^
A century earlier, under the first king to rule over a united
Tibet, King Srong-Tsan-Gampo (who died in A-D. 650)^
Buddhism itself entered Tibet from two sources: from Nepah
the land of the Buddha's ancestors^ through the Tibetan
King's marriage with a daoghler of the royal family of Nepal *
and frotn China, through his marriage—in the year 641—
with a princess of the Chinese Imperial Family^ The King
had been nurtured m the old Bon faith of Tibet, which* Avith
its primitive doctrine of rebirth, was quite capable of serving
as an approach to Buddhism i and under the influence of his
two Buddhist wives he accepted Buddhism^ making it the
state religion; but it made little headway In Tibet until
a century later, when his powerful successor, Thl-Srong*
Detsan, held the throne from a*d. J40 to 786^ It was Tht-
Srong-Detsaii who invited Padma Sambhava (Tib,

i.e. "The Lotus-Born % better known to the Tibetans
as Gtirii " The Precious Guru \ to come to Tibet.

The famous Gitru was at that time a Professor of in the
great Buddhist University of Nalanda, India, and farTamed
for expert knowledge of the Occult Sdences. He was a native
of Udyana or Swat, In what is now a part of Afghanistan*

The Great Guru saw the woaderfui opportunity which the
King's invitation offered, and promptly accepted the call,
passing through Nepal and arriving at Samye {Sam-yas),
Tibet, in the year 747. It was to Samyc that the King had
invited Mm, in order to have exorcired the demons of the
locality: for as scon as the walk of a monastery which the
King was having erected there were raised they were over-
thrown by local earthquakes, which the demons opposing
Buddhism w^ere believed to have caused. When the Great
Guru had driven out the demons, all the local earthquakes
ceased, much to the wonder of the people] and he him¬
self supervised the completion of the royal monastery^ and

ORIGIN OF THE BARDO THODOL 75

established therein the first comm unit/ of Tibetan Euddhist
lamas, in the year 749.

Dunng hb sojourn la Tibet at that time, and during sub¬
sequent v'LsitSk Padma Sambhava had many Tantnc boobig
tranEUted into Tibetan out of Indian Sanskrit originals—
some of which have been preserv'ed in the monasteries of
Tibet—and hidden away with appropriate mystic ceremoniiM
in various secret placeSn He also endowed certain of hb
disciples with the power of remcamating at the proper
time, as determined by astrology^ in order to take them out,
along with the treasures hidden away with them and the
requisites needed for properly perfortning the rites described
in the texts. This is the generally accepted tradition; but
according to another tradition the Tfs^tons are to be regarded
as various incarnations of the Great Gum himself According
to a rough cstimatei the religious texts already taken out by
such TVrr^wri from centuiyto centurys would forrn au encyclo¬
paedia of about sixty-five volumes of block-prints^ each, on an
average, consbting of about four hundred ordinary-siicd folios.

Our text, the Bardc Th^h being one of these recovered
apocryphal books^ should, thereforej be regarded as having
been compiled (for the internal evidence suggests that it was
a Tibetan compilation rather than a direct translation from
some unknowti Sajiskrit original) during the first centuries of
Lamabm, either—as it purports to have been—in the time of
Padma Sambhava or soon afterwards- Its present general use
all over Tibet as a funeral ritual and its acceptance by the
different sects, in varying versions^ could not have been the
outcome of a few generations; it testified rather convincingly
to its antiquity» bears out the pre-Buddhistic and at least par¬
tially Bfln origin which we attribute to it, and suggests some
validity in the claims made for the

We are wdl aware of the adverse criticbins passed by E uropean
critics on the 7 ^€ri 4 n tradition- There is not lacking, nev^-
thetess, sound re^ison for snspecting that the European critics
are not altogether right. Therefore, it seems to us that the
only sound attitude to assume towards the Tartan problem b
to keep an open mind until suifident data accumulate to

INTRODUCTION

76

pronounce judgement. Though the Tirfm cbim be proven
false, the fact that the Bat do TJiodot is now accepted as
a sacred book in Tibet and has for some considerable time
been used by the ld?9ias for reading over tlic dead would, of
course^ not be affected p only the theory concerning the
textual compilation of what, in its essentiabp b apparently
a prehistoric ritual would be subject to revision.

As for Padrua Sambhava^s own sources^ apart from such
congenial traditional teachings as no doubt he incorporated in
some of his Tibetan treatises, we are lold^ by oral tradition
now current among the idwas^ that he had eight in

India, each representing one of the eight chief Tantric
doctrines-

In a Tibetan block-print, which belonged to the tratislalori
purporting to record the history, but much mixed with mythi
of the Great GurUj entitled Or^aH~P<^dmKS-ffi:^ad-paAi^t^^k-
t/iafTg--isdKd-pa (pronounced

dti-fa)^ meaning "The Abridged Testament made by Ugyan
Padma^ (or " by the Lotus-Bom Ugyan ‘“Padma Sambhava),
consisting of but seventeen folios, there is recorded on the
twelfth folio, sixteenth section, the following passage, confirm¬
ing the hiatoricai tradition touching the origin of the Bar/io
TAcdol text:

^ Behold E the Sixteenth Section, showing the Light Ling-
pas, the Leaders of Religion, Ls [thus]:

^The Eight Incarnations of the Great Bodhisattvas are:

' Ug>Tin- 1 ing-pa. in the centre *

' Dotjc-ling-pa, in the east;

^ Rinchen-ling-pa, in the south ;

* Padma-ling-pa, in the west \

" Karma-ling-pai in the north;

' Samten-!mg-pa and Nyinda-ling,

‘[And] Shig-po-ling (orTerdag-lmg).

‘ These Eight Great Terfonj shall come ;

■ Mine own incarnations alone are they."

Fadma Sambhava himself is herein rtpresented as declaring
that the TeffmStOr *TakErs-out" of the bidden books, arc to

ORIGIN OF THE Bj^RDO TffdPOL 77

be hh own incarmtiona. According to this account, the
Tfrfdn nf our own booki the 7 'A^fl/, is the fifth * named

after the place called Karma I^nd, thus confirming the Jllock-
Print of the / * ^d Karma Land is in the

northern quarter of Tibet* We have been unable to ascertain
the exact lime in which this lived, although he is

a popular figure in the traditional history of Tibet* The
name Rig^itip given to him in the Block^Print first above
quoted^ meaning ‘ Knowledge-Holder refers to his character
as a religious devotee or lama; ^

both accountSj refers also to an ancient Tibetan monaatei^ of
primitive Lamaism in the Katns Provitice^ northern Tibet*
According to our view, the best attitude to take touching
the uncertain hi&tor>' and origin of the BtirJs is that

of a critical truth-seeker who recognizes the anthropological
significance of the passing of time, and of the almost inevitable
reshaping nf ancient teachings handed down at first orally and
then, after having crystalliied, being recorded in writing. As
in the case of the Egyptian Bardo popularly known

as *The Egyptian Book of the Dead ^ so in ^The Tibetan
Book of the Dead*. Uiere is, no doubtp the record of the belief
of innumerable generations in a state of existence after death.
No one scribe could have been its author and no one genera-
tioii its creator; its history as a book, if completely known,
could only be the history of its compilation and recording,
and the question, Whether this compilation and recording
were done within comparatively recent limes, or m the time
of Padma Sambhava or earlier? could not fundamentally
afifecL the aneient teachings upon which it is based-

Although It is remarkably scientific in its essentials, there is
no need to consider it as being accurate in all its details; for,
undoubtedly, considerable corruption ha 5 crept into the texE
In its broad outlineSp however, it seems to convey a sublime
truth, heretofore veiled to many students of religion, a philo¬
sophy as subtle as that of Plato, and a psychical science far
in advance of that, still in its infancy, which fnmis the study
of the Society for Psychical Research. And, as such, it
deserves the serious attention of the W^estem World, now

78 INTRODUCTION

awakening to a New Age, freed, in large measure, from the
inc rustations of medievalism, and eager to gamer wisdom from all
the Sacred Books of mankind, be they of one Faith or of another.

S.V, THE TRANSLATING AND THE EDITING

Although the translating of this manuscript was done
wholly in the presence of the editor in Gangtok, Sikkim, the
chief credit should be given to the late Lama Kazi Dawa-
Samdup, the translator. The L^a himself aptly summarized
the editor's part in the work by saying that the editor was
his living English dictionary. Indeed the editor could have
been little more than this, for his knowledge of Tibetan was
alTHO^t nathingi

The aim of both the translator and tlie editor has been to
keep aA closely to the sense of the text as the idiomatic struc¬
tures of the Tibetan and English tongues permiL Sometimes
the translator^ preferrir^ to render into English the real
meaning which a tdma would derive frum certain more or less
technically-worded phrases, has departed from a strictly literal
translation-

The Tibetan of Tantric texts, such as oura^ is especially
difficult to turn into good English ; and owing to the terseness
of many passages it has been necessary to inteipobte words
and phrases, which are bracketed.

In years to come, It is quite probable that our rendering—
as has been the ease with I he pioneer translations of ihe
be subject to revision* A strictly literal render¬
ing of a work so abstruse in its teal meanings as this, and
written in symbolical language as well, if attempted by
Europeans—who» finding it difficult to get out of their Western
mentality I too often are Christians Brat and scholars secdad
when working with non-Chrisilan sacred texts—w'ould, perhaps^
be as misleading as some of their renderings of the ancient
Sanskrit Vedas- Even to a Tibetan, unless he be a Mma and
well versed in Tantricism^ as the translator was* the Barda
is almost a seaJed book*

His profound Idmaie training, his fervent faith in the higher
teachings of The Great Perfectionist School of Guru

79

THE TRANSLATING AND EDITING

Padma Sambtava (he being an initiate of the seini*refortncd
sect known as Kargyutpa, founded by the great Marpa
and Milarepa), his practical koowledgc of the Occult Sciences
as taught to him by his late Guru in Bhutan, and his mar¬
vellous Command both of English and of Tibetan, lead me
to think that rarely, if ever again in this century, is there
likely to arise a scholar more competent to render the Bardo
ThMol than the late Lama Kaii Dawa-Samdnp, the actual
translator. To him each reader of this book owes a debt
of gratitude; for herein he has. in part, opened to the peoples
of the West the treasure-house, so long tightly locked, of
Tibetan Literature and Northern Buddhism.

As his close disciple for many months, I hereby fomally
acknowledge that debt of gratitude and respect which is ever
due from the disciple to the teacher.

Though the translation was completed and revised by the
translator during the year 1919, whilst he was the Head
Master of the Maharaja’s Bhutia Boarding School, cliiefly for
Sikkimese boys of good Tibetan ancestry, near Gangtok,
Sikkim (formerly a part of Tibet), it is unfortunate for us that
he is not now in this world to read the prioters proofs of it as
he had hoped to do.

As to the transliterations, it may rightly be object^ by
philologists that they arc in some instances less technically
exact than they might be- The editor, however, preferritig to
preserve the simpler transliterations according to the old-
fashioned style—to which ordinary readers are more accus¬
tomed—just as the translator dictated them to him, has left
them unchanged save for the correcting of a few obvious
errors which had crept in.

The editor himself cannot expect, in a book of this nature,
that his own interpretations of controversial problems will
meet with universal acceptance; nor can he hope to have
escaped alt error. He trusts, however, that critics, in recog¬
nizing the pioneer character of the work, will he prepared to
concede to the editor, as to the translator, such measure of
indul^enci^ &s it may perhaps seem to

A brief account of the unusual career of the translator will,

8o INTRODUCTION

no dpubt, be intcresiing to all who read this book The late
Lama Kazi Dawa-Samdup— the honorific term Kazi indicating
his superior social standing as a member of a landholding
family of Tibetan origin settled in Sikkim—was bom on the
seventeenth day of June, i86H.

From December of the year iSB? and until October, 1893,
as a young man whose learning the Britbb authorities of India
had already lecognized, he was stationed at Buxaduar, in
Bhutan, as Interpreter to the British GovemmenL <In later
j*ears he also acted as Interpreter to the Government of Tibet.)
It was at Buxaduar that he first met his^rri#, commonly known
there as The Hermit Guru Norbu {Sbi'/ipi>ft-misAams-pa-
A'pri'w—pronounced Lob-on-tskam-pa-Norbu), a man of vast
knowledge and of strict ascetical habits of life; and from him,
afterwards, received the mystic initiation.

The late Lama Kazi Dawa-Satndnp once confided to me
that at that time he had made all necessary preparations, as
a sftiffiya on probation, to renounce the world completely;
but his father, then an old man, called him home and re¬
quested him to perform the usual duties of an eldest son and
marry, to perpetuate the family. The son had no option,
and he married; two sons and one daughter being bom
to him.

In the year 1906 the Maharaja of Sikkim appointed him
Head Master of the Gangtok School, where, in the early part
of the year 1919, I first met him, through a letter of introduc¬
tion from Mr. S. W. Laden La, Sardar Bahadur, Chief of
Police, Daijeeling, who is a well-known Buddhist Scholar of
Tibetan ancestry. About a year later, in 1930, after
our work together was finished, the Lama was appointed
Lecturer in Tibetan to the University of Calcutta ; but, very
unfortunately, as is usual w'ith peoples habituated to the high
Himalayan regions, he lost his health completely in the
tropical climate of Calcutta, and departed from this world on
the twenty-second day of March, 1933,

As records of the Lama’s ripe scholarship, there are his
English^THfiatf Dieti^arjFf published by the University of
Calcutta in S919, and his edition of the Shrickakrasambhdra

THE TRANSLATING AND EDITING

Tantra, with English translation and Tibetan text, published
by Sir John Woodroffe (pseudonym. Arthur Avalon) as
volume ii of Tantrih Tcxts^ London, 1919* In addition to
these, and a few small works published by the Asiatic Society
of Calcutta, the Lama left behind him many important trans¬
lations out of the Tibetan, as yet unpublished, some with the
editor, others with Sir E. Denison Ross and with Major
W* L* CaiupbeU.

May this book help further to perpetuate the memory of
him who revered the teachings of the Great Masters of
Tibetan Wisdom and bequeathed this translation of the Bardo
Thodol to the English-speaking peoples of the world.

^The Dharma-KiiyQ thbeown mJnd atijUt sec ; snd sedii^
THaI, thou aliii^t have seen iJlc AU^Tbfi-Vluon InGQlteT title
DfDcillib aitd Bif t;h and liic State af Frecdocn/—Milare[lll.

xil (.1 Rttij K-JuJ Dawa-SaoMliip^a TniiiatHtioii.)

[BOOK 11

(THE CHIKHAI BARDO AND THE
CHONYID BARDO]

HEREIN LIETH THE SETTING-FACE-TO-FACE
TO THE REALITY IN THE INTERMEDIATE
STATE: THE GREAT DELIVERANCE BY HEAR¬
ING WHILE ON THE AFTER-DEATH PLANE.
FROM ‘THE PROFOUND DOCTRINE OF THE EMAN¬
CIPATING OF THE CONSCIOUSNESS BY MEDITA¬
TION UPON THE PEACEFUL AND WRATHFUL
DEITIES*!

» T«it: ZAB-CHf^lS Zttt-KHRO DGONGS-PA RANG-GFOL LAS
TK<&S-GR 0 L CH^>S-NYID fiAR-DOHI NGO-

SPrOD BZHUGS-SO CpfoniHinced: ZAB-CH^i SHI-HTO GONG-PA
RANG-D^L LAY BAR-I>Ot TtlO-DOL CtiEM^MO CHO-RYID BAB-
t>Ol NGO^TOD ZHU-SO5.

DEATH'S MESSE^GEI^S

‘Att i^ty wlw thoughdcaa arr, tiOr bccJ^

Wlut tajiiE: Death’s oneu^^fei^ ^ppi^r
Must km^ the paii^ of BUflcri^i; feel
In *511134 bw body hnfaitm^.

Btlt atl those ^ekkL and liti^y

Wliat time they sec Dutb^a mesim^era,

Bchai-e not thouiflitlessj hot heed

To wkflt the Noble Doctrime sajm;

And in ettacbmcnl rrighted 344

Of biftb end death, the futile source,

And froEQ alUiclimeiil free thunsetra.

Thus birth and death e^tlnifuiahinf.

Secure and happy ones are Ibey^

Released from al] this fleeting ;

Exempted freiEn aJI sin and fear,

All misery have they overcame,'

^H^ilani-A'^ajNr, iii. 35* (Wsuren'a TnmsUtion).

loOKi] INTRODUCTORY SECTIONS

85

[THE OBEISANCES]

To the Divtfys Body of Truth,* the IncompreheiMiblc, Bound¬
less Light I

To the Divine Body of Perfect EndowTiient,* Who are the
Lotus and the Peaceful and the Wrath fii! Deities ] ^

To the Lotus^bom IncarnatioHj Padma Sambhavaj* Who is
the Protector of all sentient beings;

To the G^tTiJi th* Three Bodies^* obeisance.

[THE INTRODUCTION]

This Great Doctrine of Liberation by Hearingi which con-
fexrcth spiritual freedom on devotees of ordinary wit white in
the Intermediate State, hath three divisiotis: the preliminaries *
the subject-matter, and the conclusion-

At first, the preliminaries, TA£ Gaidr for emanci¬

pating beings, should be mastered by practice*

[THE TKANSFEREHCE OF THE CONSCIOUSMESS-PRINCIPLET

By TAa Cuid^i the highest intellects ought most certainly
to be liberated; but should they not be liberated, then while

* 5 « pp. T^i5.

■ *Jhc%c DcidM are rn OtitMlvfs, They are noC umetbine froin us.
We are pne wi|h #Il ihit u, id evefj fctfitc ot sentient cxisleccc, Traffl the
lowest iVDrtds ef ■uS'ering to the hl^-heat states of blis* snd Perfect EpIightfrH-
mtnL In thie esoteric senM, the LoIub Ordtr ef DciUei represEfil the deified
priadplei of the vo«l funclipns in ourselves; the PeacefuJ repnwTit the deiSed
principJee of the heart or fiuactinoa of feelingj the WnthM repf^caCnt, m the
aanae way, the functinns of OUJ mentality—^uck aS ttliniting or retsoning, *nd
iniafinatian er memory—eentreti is the braij?.''—Lima K.ari Dawa Samdup*
See p,

* Padina Sarabham crib- I e. - The LolLa-Bom reretTing tn

birth under pure^ or holy,, eonditinns^ commonly called by ihc Tlhetana Gant

(^The Precious fSumorajmplj Chfu (tho Sansicrit for ' Teacher
ts regarded by his fdlnweta « sn brCarnntion of the csscxice of the Buddha
Shakya Muni in i|s Taniric, or deeply esoteric, asprel.

* See pp. ro~l5.

' ■ r*f Gmiitt Srnij’ rtftw lo umrioui treiturt olTerlnp prtCtid *“

devotees on the SmUh Path thrOCfb ibc human worid and thescc tbrOtl-gh

*«nto, tli« Afl«r'l3c)ttU Stmlc, uid On Wird tu «Wnh or «Ue lo

’ The Texi conliina merely the Tibeten word //yAo (pfon. wiMiDe

86

TIBETAN BOOK OF THE DEAD [book i

Ln the Intermediate State of the Moinents of Death they
should practise the Transferencei which giveth automatic libera¬
tion by one's merely remembering it

Devotees of ordinary wit ought most certainly to be freed
thereby; but should they not be freed, then, while in the
Intermediate State [during the experiencing] of Reality, they
should persevere in the Jistening to this Great Doctrine of
Liberation by Hearing.

Accordingly, the devotee should at first examine the
sjTnptoms of death as they gradually appear [in his dying
body], following [^y O&sffrviu^ C^ara^-

Uris/u:s [e/ Sjfmpt&fris &/ Then, when all ihe

symptoms of death are complete [he Ehould] apply the Trans¬
ference, which conferreth liberation by merely remembering
[the process],-

■truirereace^ (of tlic sum total, OF agpri^te, of karmic propefiSlEieit CQIUn
pwn^p qir bound up wiliij, pcxnonaUl^ And conaciouiii«a). TEke Uae of the lerni
snul' bein^ obj^etkQ njiblfip since Baddhbmi ^ A wliate, denies Ihc existence of
a pertnenent, imchAn^inf: perBoml-conKlou^neSA aueh as the Semitic

fsLlJis and anlEnistic ereeds In gcncraJ underAtmnd therdiy, the tfansUtor haA
Avoided using il- But wherever may Eimilar Of et|tiieAlenL term occurs herein
it should be tal^en to imply sameliiinig' akin to * CnnSciouimess^princtplG' or * Com^
paund oC conseiousnees ’ AA implied by the Tibetan Ilpftaf or el&c as aynouyiDci ua
with Ihc tea-m *Tifc-f]UK' as used chiefly by Southern Buddhists.

*■ A Tibetan work of ibc Borda cycle, eoiiLEnonly osed by idtnoM as supple¬
mentary to tbe Bardo TJt^doi (see part 9 ef Note T, p. It treats uf the

eyiuptoras of destb in particulsrr ericntificaliy and in very great dclait. The
Idle Lima Kaei Dawa-Stmdup had placincd its tran^tion into Bngiiili,

■ JL-kberatioei In this CbCUeal does not neeessarily imply, especially in the case
nr the average devfllee, the Liheratian at but cbitHy a libcrtiiou of tbe

^life-flua' from the dying bodyt in manutr as win Oie grcaicsi

puttible aHer-dcalh cottsdouHess jmd censequefit happy nrblrthi. Yet tar tbe
very eateptiocial and very highly eElScient or saint, the same esoteric

proeeas nf Ttansrerence esn be, according to the su employed as to

prevent any break in tbe How of tbc sLtesib oC consciousnees, fnm the moment
of a consciciu death to the mouient of a c<ontckHis rebirtb. Judging fmin
a translstton. made by the Isle Laisn Kaxi Dawa-Samdup, of an old Tibetan
manuscript cnnuinlng practical direetiona for performing the TraiksfErence,
which the editor poSsesxSj the proeem is caoendelly yejffr, and COuld be em¬
ployed only by a persAU trained in mcntsli cnncentraiian, -or ane-po inledncsa of
mindr ta lueh a high degtre ot profirlcney as to have gained nontro] ever all
the mental and bodily funcliona. Merely remembenn^ the process at the all-
imponant moment of death—as the teat Implied—m, for a^^, e^uivalcnl to
pcrfbruiine the Transference iEsclf i for once the trained mind is directed

BOOKl] INTRODUCTORY SECTIONS

87

fTHE READING OF THIS THQD0L\

Ifthe TraDsfereoce hath been eflfcctuall/ employed, there u
no need to read this Thodol\ but if the Transference hath not
been cfTectually employed, then this Th^l U to be read,
correctly and disrinctly, near the dead body.

If there be no corpse, then the bed or the seal to which the
deceased had been accustomed should be occupied [1^ the
reader], who ought to expound the power of the Truth.
Then, aimmomng the spirit [of the deceased], imagine it to
be present there listening, and read.' During this tune no
relative or fond mate should be allowed to weep or to^wai,
as such is not good [for the deceased]; so restrain them.

If the body be present, just when the expiralion hath
ceased, either a Imtia [who hath been as a to e

deceased], or a brother in the Faith whom the dweased
trusted, or a friend for whom the deceased had great affection,
putting;the lips close to the ear [of the body] without actually
touching it,® should read this Great Tkodel-

ic the p™c™. or, the text expUlne, 11**=

rfeaLred nsih ia ^

‘ The or ™drr, atetkmed in the of

Whether Ihc corp« be Ibcft i:. lO the

of Tnith, Jdiying, tbc THaily « truEp ^ ^ ™ t Althtwch na

Trifljiy is mie. by the ppwef of tbsl Tnath I amnirtOD thee - ^

corpse he it hind [as lliera would not be when n pcif»n bi ^ » y7 ^

Mtideotel dealh enuiling Icaa at destmctJon pf the °

to accord with utroloigical nilcidil i™, the body the ifiTrft of tbe

Of inrmcdiatcly after death, t nol uncomTflOn event m ^

dEceued, in tic inviiiile ^^Jo-plme body, mint, ne« , other.

thE in order to w lb- n=«ex-iy

wnrld-^ tlie Egyptinn (/tie Pmrfnia* (M* P- t9h

• Thi* inohihition is found in Brilioixmiiu should

* Arcorfine te Tibcten snd belief, the b™iy uf s dytn*

not be touefacd, lb«t the norm*] depsrturt of the contCUHnaneaa p p ^
siouhj tnke ph.ee Ihteupb the -perture oU tie

be not inlerfeLl wilh. OtierwHe. Ibe depsTture n..y be hr™«it .bout tb«^
»«e Other bodily-perture xnd lend te birth Mt oue of t^

Fcr exM.p1e, it i> held ihxt if the depxttuie » thw^h t**' j

tie deee^d will be obiEed-efe ie can return te hu»sn be to™ te

lie world of the Ca-d^iorntj ((siy-like Mlesflsl iuuti(.x.isj. wbete“ “

ID BUfi( u4 muHc, is the prcirtHini qiiality of cUstcnCt

TIBETAN BOOK OF THE DEAD [book i

S8

[THE PRACTICAL APPLICATION OF THIS THODOL BY THE
OFFICIANT]

Now for the explaining of the TAikf&i itself:

If thou tanst gather together a. grajid ofTeringj offer it In
worship of the Trinity, If such cannot be done, then arrange
whatever can be gathered together objects on which thou
cans! concentrate thy thoughts and mentally create as illimit¬
able an oflenng as possible and w'orship.

Then the * Path of Good Wishes Invoking the Aid of the
Buddhas and Bodhisattvaa^ ^ should be recited seven timeii
or thrice.

After that, tlie " Path of Good Wishes Giving Protection
from Fear in the and the ‘Path of Good Wighes

for Safe Delivery from the Dangerous Pitfalls of the Bardif
together with the' Root Words of the Barda are to be read
distinctly and with the proper intonation.’*

Then this Great TVWi?/ is to be read either seven times or
thrice,® according to the occasion. [First cometh] the setting-
face-to-face [to the symptoms of death] as they occur during
the moments of death; [second] the application of the great
vivid reminderp the settlog-face-to-face to Reality while m the

■ Sec the pp. where eBch at these chief prayers fe^r

'* PsliiH ofOcwcl WtshcH is IraasliiteEL,

■ CC the I Wo rellQwing piBssges, the fLral from TM 4 Bool o/iJkg Crufi
chap, VI, In Bod^ttan MS. 4Jj (ftm Hfteenlb CEiitury|p Coinpcr^a etC (pi^

the afiC49nd fram TM Crjo/i ^ Kaom f/V/ io Du (fiJ^eeiuh cenlui^)^ chap. | V.
Comper's cd. (p, 74) r

' Last of oU, it !is (o be known th&l the prsyeri that follow may he convsiUenLly
said upon A fldek EQAn that labcurcth to tib end. And if it b • r^ipkiiis person,
then when the corait [L e, canveikt] is fsthcreil lo^eiher witli EmEtm^ of the
tabic, u the muincr u, theoitiall be said first the litany, with Uie ptalms and
oriMDi that he U 3 cd iherewilh, ArVerwuil, if he hve yet, leE -ipme mas that is
■bool him Hy Lhc nrtson that roUew hcrraAer,as the time and opportumly
wUI HizfliEr, And they may be often rehearsed fi;^n in cache the devotion of
the aiek mas—-if he hawt rcBaan anef ufHJcrsUn dPg with him/

' An^l i (the Eick man or WOSWS may^ rtor can iMt, say the erisaniand proyen
hf^oreaaid, some ef the asaisUrstfl [i e, hyt^la^dcr^.l onfllt to »y them before him
wilh a bud veiijc, fn ebaafirff the worda ibcrc aa they aught to be changed *

■ C£ the ^lowin^ from JA? Kikw io Du^ chap. IV, Camper^a

^ CR' 73)^ 'After all Uvetc thiiifs he [the penon dying] oarht in gay three
tinea, if he fh»e wvrdi that follow/

PARTt] BARDO OF THE DYING S9

IntermediAte State* and third, the methods of closir^ the
doors of the womb while in the Intermediate State when
seeking rebirth.^

[PART II

[THE BARDO OF THE MOMENTS OF
DEATH]

[INSTRUCTIONS ON THE SYMPTOMS OF DEATH,
OR THE FIRST STAGE OF THE CHIKHAI
BARDO : THE PRIMARY CLEAR LIGHT SEEN
AT THE MOMENT OF DEATH]

The first, the setling-face-to-face with the Clear Light,
during the Intermediate State of the Moments of Death, is:

Here [some there may be] who have listened much [to
religious instructions] yet not recognized; and [some] who,
though recognizing, are, nevertheless, weak in farailiarity. But
all classes of individuals who have received the practical
teachings [called] will, if this be applied to them,

be set lace to face with the fundamental Qear Light; and,
without any Intermediate State, they will obtain the Unborn
Dfutrma-Kdya, by the Great Perpendicular Path,*

‘ THe 6rit Banio is the CkAJm Bar^ \ the seccnd, Hie CM-yirf Bar* j the
thirdj {See. p.

> See p.

* Ttit j i the * Great StTafg'lit Upward Pitb V One

of the Doctnocfi pecoliaT to Narthem B iiddbiain il ihit Spiri EmI emHiHdpiitisiii,
even BuddahfKHl^ maj be wsm ] nsCantaocaiiilyj witluHit cnteHnf upon the
PLane and witheiit fiirthcr auflerin^ o-n the pathway of Eommi

evelutb^ whif^h mverKt the varkiiia worfda diatcnce- The

dwtrine underlies the whale flif th* T^^Hdeii, Faith li the firat Step

on the SeercL f^lhway. Thea cona IlluminallQJ}; and, With it, Cortaiiaty ||
and, when the Gogd ia woop EmadCtpatWiU But here a^to aucMi tmpUea
¥wy imEuiial proflefeoey tn yqja* mi well « muEh acewitlaied merits OiT
good Attrmdf On lihc part of the dewEjtrc. If the daopk ein be made to lee
tad to gfiSp tht Truth mm soon aa the /wru rcvcala Etp that ii to sajp if he hiS
the power to die Daaicioualj„ aiid at the j^rpranic mOtne^it of r^uittlo^ the body
can retoenizc the Clear lilhl which Will daWR upon him then, and hecurae one
with Et, alii saMgtiStff bends of OliuJon are broken ajunder unmciiialelys the

IHl tJ

90

BARDO OF THE DYING [book i

The manner of applicatioa is:

It h best If the from whom the deceased received

guiding ihstructions can be had; but if the cannot be

obtained^ then a brother of the Faith; or if the latter is
also unobtainable, then a learned man of the same Faith;
or, should all these be unobtainable, then a person who
can read correctly and distinctly ought to read thb many
times over* Thereby [the deceased] will be put in mind
of what he had [previously] heard of the setting-face-to-face
and will at once come to rccognis^e that Fundamental Light
and undoubtedly obtain Liberation.

As regards the time for the application [of these in¬
structions];

When the expiration hath ceased, the vital-force will have
sunk into the nerve-centre of Wisdom^ and the Knower*
will be experiencing the Clear Light of the natural con¬
dition.® Then^ the vital-force,* being thrown backwards
and ffying downwards through the right and left nerves*
the Intermediate Stale momentarily dawns.

The above [directions] should be applied before [the vitaU
force hath] rushed into the left nerve [after first having
traversed the navel nerve-centre].

The time [ordinarily necessary for this motion of the vital-

Dre4ii]icf IB ^waltfteicd into RcmIiij ^mciltnDcoo^liy with Uic ifhicvcmcDt

□f r^Eo^itigin.

* Htr*, *• tfscwbcTc in mir * nerve-centre ^ infers l& a peycbic nerve-

cenlrv. The Dcrv«^entre oC Wia^om is liK^led in tht hurt. tCf.

■ Tut: (prun. ^KrtOwer'f Lc. Uac mind in iti

knowing, nr cojuElifi futiciltmi.

* Tax l (pruaL t * devoid of Tamutive activity'; Lev the miild

In its nilurilp dr prinuJ, stale. Tbe mind in it? irnTmlnnil state, that ll to uy,
wh^tL incamatc in a fauman body, Is, beciitJt or tke driving fane at the ^vq
aenSH^ coatinunusly isn IhoufliL-fatmaUDa activity. Its luliLrait or disevnate,
■talc ii a stale of qinesccnec, oomparatile to itsi condition in the highest or
Mydaa (or deep mcditalian) whan itlU unltjed to a Huffiao body. The cnnsciokts
rveo^it^D of the Clear Liglit indkicu BUI ecstatic condition or conscioumui
aueh u saints and mysUcs of the West havt: 4^led LUumioatiain.

* Teal: riun^ (prOD- ^ vital-airnr * vital-forceor 'iny^hic-iorcc

* Teal: fpron. : ^lighfc and left [psychic] nervea’;

SkL (right [psychic] nerra) and (left [psychici] nerve],

(Cf. p. a 13.)

PARTI] THE DEATH PROCESS 9 ^

force] is as long as the inspiration is still present, or about

the time required for eating a mcflL'

Then the manner of the application [of the inst^ctions] is:
When the breathing is about to cease, it is best if the Trans*
ference hath been applied efficiently; if [the application] hath
been inemcient, then [address the deceased] thus:

O nobly-bom (so and so by name), the time hath now
come for thee to seek the Path [in reality]. Thy breathing
is about to cease, Thy guru hath set thee face to face
before with the Clear Light; and now thou art about to
experience it in its Reality in the Bardo state, wherein all
things are like the void and cloudless sky, and the naked,
spotless intellect is like unto a transparent vacuum without
circumference or centre. At this moment, know thou thyself;
and abide in that state. I, too, at this time, am setting thee
to fe.CC'.

Having read this, repeat it many times in the car of the
person dying, even before the expiration hath ceased, so as
to impress it on the mind [of the dying one]*

If the expiration is about to cease, turn the dying one over
on the right side, which posture U called the Lying Posture
of a Lion'. The throbbing of the arteries [on the right and
left side of the throat] is to be pressed.

If the person dying be disposed to sleep, or if the dcepi^
state advances, that should be arrested, and the ^erics prcssirf
gently but {irmly.* Thereby the vital-force will not be able
to return from the median-nerve * and will be sure to pass out

J When thia LckC lint took fcnn lie fEcholtinff of Ume waa, ftppa^tn tly, yet
primitiv^t aitfClunicHl ifme-ltEcpcnj mppUirirM beiBg UPvtnoiWiU ^ ^

4it30fl ttiu prevaita in manj parts of tibet, when: lie ^riod .

froquEDtly menljoncd in old raliffiana books—* perio<f of ffV" twosty minaiei

bzEf ID bouT £ii dufstiotTL ^ ^ ^

* Th* dying pemon abnold die fully awike Hud ^™ ^ cocS^ou
procesa of deith i benEc the preaiinff nftlM! arteries. (C p. axix,}

* <Sbt. ortnl: ifhulik (pros. dut1\ meinine “

J onction V. S. Aple's Sa -<Dicliomny if j f .nnU-d

ss Ibc only fimilsr word, dofisod »s « Mhins " W ** II»'niiS ^

IQ 0 «f texi, (Bay r*fcr to the inbritory raolion. of tie payEiit
Riediin-nerve atfis (hinnd.'—Lsma K»*i Pawn .Hamdop.

mny ilse mtoia “ tiivWiBe sway", or “throwing out , Wi i

91 BARJ^O OF THE DYING [book i

through the Brahmanic aperture.^ Now the real setting-face-
to-face is to be applied.

At this momentp the first [elifnpsiiig] of the Sarda of the
Clear Light of Reality, which is the Infaltiblc Mind of the
DAarma^K^at is experienced fay all jaentieiit beings.

The interval between the cessation of the expiration and
the cessation of the inspiration is the time during which the
vital-force remaineth in the median-nerve.*

The conunon people caD this the state wherein the con^
sciousness-pnnciple ^ hath fainted away. The duration of
this state is uncertain. [It depeudetb] upon the constitu¬
tion, good or bad, and [the state of] the nerves and vital-
force. In those who have had even a little practical experience
of the firm, tranquil state of dA'y/ina, and in those who have
sound nerves, this state continueth for a long time/

1 i> ilie of tike coBAcickmicfla in ihc process af dciilit^'' — Attl BiluLri

GhosJh.

^ &co pp. i8p 87*^ ai^^, If non-ilifttncibedp ud alfrtly CDtkSCmu^ i-t ihjii
psyclioloEical moment, thtr pereon will reaJixep the power can-

femed fay tfac reading of lho TTf^dot^ tie imporliLnCc of l]alEiin(^ tfao vlml-force in
the median -nerve dU U pas&cs out tBencc Ehrnuffii the Apenurt of Bra htni.

* After tht ei^pimtinn has coa&ndp llic vitftl-^orco (llL ' Inncr^ brcMlh') m
tfaonfM to remidn bi llic medliUi'neirvc 30 lon^ iJiC: hoirt conElninea to tlirofa.

* Teat: rw«n-(;A» 1' proti. ; Sift, vi/rmna or, preferahty, fJlnrAlH^ t

‘coiucioiu-priadplc^ or ■ chicCL-knowin; p^lndplc^

* SomEtimea it nu.y cotidnoe /or ^Heven dAyn,. but uskuafly Only fdr four of five

days. The cnnaeiDuinou^ prind pis, bowever, bo vo In certain conditkHia or trince^
such Bs for esimple, can iodOiec^ m not nocfijaiarily rcaident iq the body

aJi the wMte j normiUy ct the body it the moment coUcd death, fauldin^
msubElfl mijrnoitiir-llkc reUUoniblp with the beefy njitil the lixUs rercfrod to in
the lent come* to an end. Only fpr adfipb in would Ihc departure of tlie
coaKiakLUen-principk be Hccoiiipli^hed withont break tn the conlinuily of the
stream of cooickmaDcaa^ that is to aay, without the SWMS liaic referred lo.

The death proc™ u the reverse of the birth process, binh beiuf the inc»r-
nalini^ Hi^eoib the ducartiatEn^ of the coiuCiouHieaq-princEple j hnt^ iq both elikev
tbe*^ is * poaBinf; from one state of CDnedoufineEl Into ■nother* Aad^ just u
a babe quilt woke up In lbi» world and Icons by cjipericnce the nfUmre of dib
world, iD^ likewise' 0 pemn ^ death must wake up in the Bmio world and
brCQinc fanaiJiar with iti own peculur smdilBooO. The body, formed of

matter m on iqvSllbk or etbercaJ-like j^te^ u m enact duplioite of the human
body, from wbttb it is Mpatated in the process of death. Relaincd in the
body are the conscieuxocs^pribciple and the paycbic Dcrvc-systeiii (the
cocLDterpan, for the peyehic nr B4gFiio hodyi of the p byaicol ncrvc'-Eystefn of the
human body). (CC p, %6iK)

93

rARTi] THE SYMPTOMS OF DEATH

In the setting-face-toCacej the repetitioi^ [of the above
address to the deceased] is to be persisted in until a yellowish
liquid beginneth to appear from the various apertures of the
bodily oi^jans [of the deceased].

In those who have led an evil lifej and io those of unsound
nerves, the above state endureth only so long as would take
to snap a finger, Again^ in scune, it endureth as long as the
time taken for the eating of a meah

In various it is said that this state of swoop

endureth for about three and one-half days. Most other
[religious treatises] say for four days; and that this setting-
face-to-facc with the Clear Light ought to be persevered
in [during the whole time].

The manner of applying [these directions] is:

If [when dying] one be by one’s own self capable [of
diagnosing the symptoms of d^th], use [of the knowledge]
should have been nftade ere this^* If [the dying person be]
unable to da so, then either the or a shjAja, or

a brother in the Faith with whom the one [dying] was
wzy intimate, should be kept at hand, who will vividly
impress upon the one [dying] the symptoms [of death]
as they appear in due order [repeatedly saying, at firsE]
thus! ^

Now the symptoms of earth linking into water are come-^

* The futl tdcmnbg Implied » Out not onij ahayliJ the ptr™ abmil to die

the Bjmptnm* of detUl ^5 they CfluiE, one by tjne, bwt thmt he iliouE^
■Isttj, if ihle, rcn3(^iiixe the CEear U^ht witheUt bung Mt face tn tu? witb Et by
■CMnt wcinid pcrgqn-#

' Cf. the faU^willg' iBstrnclioni, from An Mtynmdt (fiftMnth «ntu^k
Comper^B ed, (p, ^ Whnn iny of JibeliiiDDd ab*ll die p.t, h likely to die},

then it il mul nceeStary to Jtivc a apeciil friend, the whicll wtQ heartily Itelp
and pray for hiai^ and Eherewitb eoimfrel the eick for the weal [t t health] pf
bis BD-lU.’

* The thriee chief BiyinptoiD.H of death fwhieh the text merely anggests by
naming the hritarthetn, it tseiirg takchi for granltd that the reader oiHcia.tii]£
wiU knowihc olhcra and CMje them aa they oomr), with Uirk y mboHca] inn
pan; art aa fqUewa r (ij a bodily aeti 5 *ELon of presBure^. * CAith Binking iotn water^;

a bodily xPAalinn of clammy coWnesa ms though the body were iramcracd in
Water, which gtadually tneff^ into that of feveriah h«t, * water sipkkig into
hPc ' S (3) ft feelbff aa though Uie body wwe bdng blown lo atoms, ' fire sinking
into *Lr ’, Each aymptom ti ftcoompanied by viiihle eiteffjal ehinges in the
berfy,^ lUrh aa- Joaa nl EnntrnI over facial miiscJca, loss of heftfio^s loaa of mghl,

94

BARDO OF THE DYING

[book I

When aU the 5>Tiiptoms [of death] are about to be com¬
pleted, then enjoin upon [the one dying] this resoltition,
speaking in a low tone of voice in the ear:

O nobly-bom (or* if it be a priest, O Venerable Sir)p let not
tby mind be distracted.

If it be a brother [in the Faith] p or ^me other person^ then
call him by namep and [say] thus:

O nobly-bom. that which is called death being come to
thee now, resolve thus: ‘O this now is the hour of death.
By taking advantage of this death, I w 31 so act, for the good
of all sentient beings, peopling the illimitable expanse of the
heavens, as to obtain the Perfect Buddhahood, by resolving
on love and compassion towards [them, and by directir^ my
entire effort to] the Sole Perfection.*

Shaping the thpughts thus, especially at this time when
the Dharma-Kaya of Clear Light [in the state] after death
can be realized for the benefit of all sentient beings^ know
that thou art in that slate; [and resolve] that thou wilt
obtain the best boon of the State of the Great Symbol,^
in which thou art, [as follows]:

"Even if I cannot realize it^ yet will 1 know this Rard^,
andi mastering the Great Body of Union in Bardot will appear
in whatever [shape] will benefit [aU beings] whomsoever;"

tfafi bri^h coEoiiaf id |ua|: bcrorc tb-c lots of E^DtudoUflUtS,

tnjn^ Ib- Uiff ad4llC4 d&atb deLect, one> by oncT tbc ibtcrdtpendifnlL paydNic

pbcnnoteiva ifl Ibe releue of the body froti itj bttctiiii plfln*

envelope. The tnln^tor bdd tlut the iCieiKt of duth, as expoended Ib Ihia
trexllK, hms been urived bI through the xciud estpencnciiig of dcAlh Bo Uie
pHit of turned UmaSf vrbUh wIi^b dyii^j have explliibed lo their pupFlx the very
pttxes of death itself, \n BJio1ytii:*l end elebanke dctisL (S^e p.

^ lu th» Btetc, of the Ultimite Traib is possible, provldih^ ieat

xdViiicc on the Path baa been ttwde by ibe deceased before dcaCh. OtbcrwiocT
be cannel bciKSl nowr And mUAt Watider 00 bd|-q lewcr and lower conditiooa of
tl^O u detenohoed by until rebirth. (See Ph

■ The TibctnEii of the tcit is here unusually LileratJly rendered It is,

*Wtn appear in whitevcr will subdue (far beneficial tads] wbomaoewer". To
euMue in thisseriEc any sentient being of the hUPian world, a farm which will
ap»pen3 ntligiausly to that being ia Usllioed. Tbiu, Co appeal t4 A Sbolvite
devetrep the forpi of Sbii'a is laauiDsd ; to a nuddhl^ tbe farm of the Buddha
Shabyi Moal; to a Christtu, the farm of Jesjs;; to a Mosleia, the farm cf the
Prapbcl; and 40 on Otber rclifious devotees ^ and far all maiiDcrB and con-
dkkiiu of niankiiid a fatth i|ipEt>priate to the eccaaion—for eaample, ror^ubdoJng

parti] the clear light OF THE VOID 95

I will serve all sentieiit beings, iofinite in number as are the
limits of the sky.*

Keeping thyself unaeparated from this resolution, thou
ahokildst try to remember whatever devotional practices
thou wort accustomed to perfortn during thy lifetime.*

In saying this, the reader shall put his lips close to the ear,
and shall repeat it distinctly, clearly impressing it upon the
dying person so as to prevent his mind from wandering even
for a moment.

After the expiratioa hath completely ceased, press the
nerve of sleep firmly; and, a iSma, or a person higher or more
learned than thyself, impress in these words, thus:

Reverend Sir, now that thou art experiencing the Funda¬
mental Clear Light, try to abide in that state which norv thou
art experiencing.

And also in the case of any other person the reader shall
set him facc-to-face thus :

O nobly-born (so-and-so), listen. Now thou ait experienc¬
ing the Radiance of the Clear Light of Pure Reality. Recog¬
nize it. O nobly-bom, thy present intellect,* in real nature
void, not formed into anything as regards characteristics or
colour, naturally void, is the very Reality, the All-Good.*

Thine own intellect, which ts now voidness, yet not to be

cliilJi™, md i«rsa; for *"<1 ««

cammoa praple, kin^ or nilera } ■nd for king?, (ninistere of »tWe. ^

I Ct Uic foUmving, from T/it b /"Cmfl ajlfyiiis, cJinp, V, in Serf/jMM
JfS. ^3J fiftemth century), Comper'a cd. (p. 3S) t ‘Also, iF he iMt ahJl die
have long time nnd »paEe to be-think hEnisel^ »t*d he not htken with bMty ,
then nmy be tend afore him, of them that be about b™, <lcfoUt historic* end devout
pnyei^ in the which he moit delighted in when be was in b«ai [t e. health^

• Tents SAr tadiE intellect, the knowing orecpiizingfeeully.

* Teatt Ck£i» ujcif Km iu-btaxg JfO ( pren. CAd-wjn*/ Ski-

£}k,twnta Diatm Jdjwanfo-flhtn/fli, the ejnhodinicnt of the I>hanm*-KJj^, the
fiisl state of Buddhabood. Our BloEk-Pnat text, in ^ror hem, pvea for the Ail-
Good ^KuHiM-Za^-p<t, meaninff ' All-Gocd Father*) Kwnff Znnff-mt wh^h
means 'All-Cood Mother'. Aifrtrding to the Great Perfectionist SebOul, the
Fattier is tlMt which appesre, or phenomena, the Mother is that which i* «n.
scions of the phenomena. Bl™ i* l*>*= Fuller, and the V«dne«

pereeivleE it, the Mother; the Radiance is the Falhcr. and the VoidhW ^r-
oeiviiiB it, tbe Mother; and, as in our «*t here, the inlcneel i» the Father,
the VoidneH the M nther. The repelidon of ' void * » to emphaeae the im-
portanee of knowing the intelleet to be in reality void lor of the uature of void*
neea^ Lc. ofthe uabont, uncreated, ucahaped Primordia].

SARDO OF THE DYING

9 ^

[book I

regarded as of the voidness of nothingn^i but as being the
intellect itself, unobstructed^ shining, tbrilling, and blissfulp is
the very consciousness.^ the All-good Buddha.'*

Thine ov^n consciousness^ not formed into anything, m
reality void, and the intellect, shining and blissrul.—these
—are inseparable. The union of them is the Dhjrtffn-
Kaja state of Perfect Enlightenment.^

Thine own consciousness, shining^ void, and inseparable
from the Great Body of Radiance, hath no births nor deaths
and is the Immutable Light—Buddha Amitabha,*

Knowing this is sufficient Recognizing the void ness of
thine own intellect to be Buddhahood, and looking upon it as
being thine own consciousness, is to keep thyself in the [state
of the] divine mind “ of the Buddha.®

i Tmt : mcuiED^ ' ^ dEsdnet tmia the knowine

FaeuJty by whieh it co^nizca or kaaowa. itMlf to be. Ordin«Uy, md

hg He 3iyiionym&U9 ; but in an abEtruse philiiecrphicEJ tr»lE5CT aa bcrcin. r:^-^
f efen IQ tbc cnnsciacisneEa in iH pureat Md nspEt apbiUiaJ [i. a. an pram Lindane)
Mpect^ and 5^-r^ to the conaciodfcncu ia lhat grosaer aapect, DCt pLi-rely
Epirikull, whereby cb^izance of phenomena ia present.

In ih\% part of Ihe TkAdoi the psyidmlm^cal analysia of ccmsiriciusneES

or mind u partkculBrly aba4m9t Wherever the tejt cbniaiJM the word rig-pa
we have rendered it u * COOKIOUaneffi'. and the ward a^ej-r^aa 'intellect ';
or elae, to anit the eoatext, rig-pa ea ^conacioiifincs^ and skrS-r^ as * cooadocES-

HCSE ol phenomeiu’. wbSeh is 'intetleet',

® Text: : Skt. Samattfa nr ^ UniveMi^ or ^Com-

pJctc') Good' or ' Bencficeftt In thli Itate. the eXpefieOCcr abd

the thing experEcnccd arc iitseparablj one and the nmej HM, for cxunplc. the
ycllowneaa of gold rannot be separated frara ^Id. nor sa] tneas from salL For
the normal human inteheett this transcendental state is beyond comprehensjon^

* Frm the imiaa of the two Sliates of mind, nr conscioiuxLcas, boplted by the

twotamu r^-pitand a^*^-ng^ and symbolized hy the All-Good Father and the
AlIrGobd Mother, la born the stale of the BA#rMa.Jirif>a, the stale of Perfect
Euligbtenineot, Boddahood. The (* Body of Truth ^ SymbolizEB

the purcat and the hiEhsl state of bchi^, 1 BlAte of sapramundaac Coosciniisnes^
devoid of sEL mental hmitaticmB; or obacUrations which arise hom Ihe eociEBiCt of
tbc primordial consebusneos with matter.

* As the BEiddha-SamaiLta^Bhadm state is the atitc of the AU^Ceodp So the
Buddha-Amillhha stale is the state of the Boundlns LL^ht; anrd^ as the text
implies, both are^ In the last analysis the same state, mereiy rc^^arded

two tmwpolnls. In the Rrst, ia emphtsized the mlod of the AU-Good, in the
second, the cnli^teoing Eotik* perwer. symboLiaed bi Buddha Amitftbha (the
persEmihcBlion of the Wisdom &on1ty^, Souroe of Life and LiRht.

* Test; ^goMgs-pa (pron. gos^pa): ^ Lboughta" or ■ mind \ and, bein^ in the
honoriFe form, 'divine mind

* Rtkdizatiaa of the which is the Voidueot the UnE:rf!come, the

97

PARTI] LIBERATION BY RECOGNITION

Repeat this distinctly and clearly three or [even] seven tinier.
That will recall to the mind [of the dying one] the fornter
[i.e. when living] setting-fiice-to-facc by th^gurn- Secondly^
it will cause the naked consciousness to be recognized as the
Clear Light i and, thirdly, recogniaing one^s own self [thnsit
one becometh permanently united with the I?/iar 9 ftti-Kdy£i
and Liberation will be certain^^

[INSTRUCTIONS CONCERNING THE SECOND
STAGE OF THE CfllKNAl BARDO : THE
SECONDARY CLEAR LIGHT SEEN IMME¬
DIATELY AFTER DEATH]

Thus the primary Clear Light is recognized and Liberation
attained^ But if it be feared that the primary Clear Light
hath not been recognizedi then [it can certainly be assumed]
there is dawning [upon the deceased] that called the secondary

UDborn^ th« Oiimade, tht tJnrcrm^p Lnplsea EiMidJiahMdi Perfect Enlilhteii-
mEnl^the stile of tbc DEvinr Mill'd of tbc Buddha. Oompan: tJie Mowing
fracn TAm Diamond [-or ImmuUtilcI Wili its Chinese camnientary

(trini. by W. OcQiiieUp London, igia, pp. I ^Ew^ry form nr qoility of

pbenomeDi 13 transient and jUiLaiTc. Wheu ihc mind rraii£» tbal the pheno¬
mena or lire are not rtld phenomciiaj the Lord Bud^a may then ^ be dearly
perceived .'—i * The spiritual Buddha must be rcsLied within
the mindp otherwise there -can he Qo true perception of the Lord Buddha.')

^ rC When dyrnE, one be fatnilUr wtUi ihEs staler in Virtue of pferimia flpMluai
(■or yOj^) traiiain^ in the hiunan world* and have power lo win Buddhaliciod at
this all-dcteFrainlii^ roomept, tht: ^Vheel oI Rebirth Cl Stepped, and Liberrntkm
inataataiueoualy achieved. But such aplrilnal efficiency ia 30 very rare that the
nomiaJ ounlaJ rnnditkm of the person dying ia unequul Co the supreme feat ol
hnldifig^ On to the Bfeatc in which the Ctear LighC shines j and there foUowa
a pruETcssive d escent into lower and lower slates of the Sard's eJtislenec, and
then rehirth. The aLmile of a needle balauted and set reUiog on n dirad ll
ued by the Inmas to cTuesdaie this tOfiditinn. So lon^ aa the needle retains ^ its
balaiice^ It rtuaains on the thread Eventually^ however^ the law nf ^vitalion
iAecil ii, and it falls, la Ih* reiUni of the Claar Light, aimilarfyi the menulity
or a person dying momentarily enjoya a conditinn or bnlancci or perfrtt eqm-
ilbriniiL^ and ot ooeflCSa#- Owing to unlamliHariCy with 3 Ueh a StAte, which is an
enflatic sWe omon-egOp nf aubliminal consciouan™, the conBciffiwnesa-principle
of the av erage human being kcha the power to function in it; Aarmtc propengi^
tics becloud the cotiKiouaneas-pri&cipk with Ihmighlo of perMimlltyp of
indlviduallfcd being, of diialinm, and, Icmh^ equHibriuni, Hhc coosejouanw^
principle Tails away frmn the Clear Light. It ia Ideation of eEP. self, which
prevents the rwliiation of M'rwytf (which il the * blcwin g oUl of the flame C
Selfish lengiei^'); and so the Wheel of Life copiinuca to lum^

IMt O

98 BARBO OF THE DYING [nOOKL i

Clear Light, which dawneth in somewhat more than a meal-
lime period after that the e^cpi ration hath ceased*^

According to one^s good or bad Inriwa, the vital-force
floweth down into either the right or left nerve and goeth out
through any of the apertures [of the body|.* Then cometh a
lucid condition of the mind*®^

To say that the state [of the primary Clear Light] endnreili
for a meal-time period [would depend upon] the good or bad
condition of the nerves and also whether there hath been
previous practice or not [in the setUng-faCe-to-face].

When the consciousness-principle getteth outside [the body,
it sayeth to itself], * Am I dead, or am I not dead ? * It cannot
determine. It seeth its relatives and connexions as it had
been used to seeing them before. It even heareth the w ailings.
The terrifying karr/nc illusions have not yet dawned. Nor
have the frightful apparitions or experiences caused by the
Lords of Death * yet corne^

During this interval, the directions are to be applied [by the
/dma or reader] :

There are those [devotees] of the perfected stage and of the

^ ttnEUfidutcty afttr the pAUtnf of the into Uhs nLcdiua-ncrrc, the

person dyins tipcricncM; the Ctesr Llgtil in itH prinarUvt pUfiljr, the Dirnfma-
Keya unobfcyred; uad, if uiubTe to bold fast la that cxrKi^nce+ aeit ei-
pcricncn the seconeUry C!ur Light, hivilti fttlsn to & lower stale of the
wherein the D/ttrnHit-Kdy^ is [tiiDiBcd hy Jtor^C obscLintionB.

* a. p. xxa-

* Tcsi : fendered here as *in{iid^- The liuntlator added the

r^lcwin^ eomEneol: 'The vital-force^ passing from the navel payehic-nerre
centre, and tile pdttciple ot ODosciotienns, passktig; ffem the brein pay chic -iicr^e
centre, unite in llw heart psychLc-ncrre cenlrr, and in UepBmiHg Iheacc fforo
the body, nonnaUy ihrough the Aperture of BribiilJl, produee in tbe dying
per^D m Biatc of eCistaay of Uie f^rcalesl iDtcoeity. Tbc aUCceCdEhf aaje is
li?S3 intesse. In tbe flrtt. Of ppiinary, stsfCt « eaperienced the Printiiy Clear
Ligtu, m the ScCotid the ^econdafy Clear Liglit. A ball let bounding

re«rtLas ita grcatcel hefghl at the first bound; the second bound ii lowers and
eacti aqccecdiug bound ia 9li11 tower Ofttil the halt cciincs ta rcHl_ Similarly ii it
with the eDiiiidOalt*e«-p iH ncLple M Uw dearh of e human body. Its drat apiiitual
bound, dircetty open qailtinf the eartb-platie body, is the highest; the ncstt
U lower- rinilly, the fcrce of hanng spent itself in the after-dcatb

stale, the conaciousncH-prindpTe COlbea to resi, a womb U entejed, and then
comes rebirth in ib^s wnrfd.^

■ Text: (prod. SArV-jf] J ' Lord of Otath'; but the idtifai form b

■Itnwable and preferable here.

parti] recognition of the BARDO 99

vi.sualizing stage. If it be one who was in the perfected stage,
then call him thrice by name and repeat over and over
the above instructions of setting- face-to-face with the ClMr
Light. If it be one who was in the visualizing stage, thcti
read out to him the introductory descriptions and the text o
the Meditation on his tutelary deity/ and then say,

O thou of noble-birth, meditate upon thine own tutelary
deity—rHere the deity's name is to be mentioned by the
reader*] Do not be distracted. Earnestly concentrate^thy

mind upon thy tutelary deity. Meditate upon him aa if he
were the leflection of the moon in water, apparent yet in-
existent [in itself]- Meditate upon him as if he were a bang

with a physical body.

So saying, [the reader will] impreas ft-
If [the deceased be] of the common folk, say,

Meditate upon the Great Compassionate Lord.*

By thus being set-face-to-face even those who would not
be expected to recognise the BarJo [unaided] are undoubtedly

certain to recognise it , r r .j+t. ik-

Persons who while living had been set face J- _

Reality] by a gurm, yet who have not made
femiliar with it^ will not be able to recognise e _ ^
clearly by themselves. Either a or a ^ro e

Faith will have to impress vividly such persons.

1 C£ th. frwD TA. C^tU> K^ ’

if ^ r r (prsn.

sionMle synsMiymo^U with Tib,

h„ca„rd. dcu.t«i
Wtri«l W ,wi». &.4d^ly

UAible to ffwim. S& with those who nrscticr*. the ttieury f

in the time or death md h»ve not *ppli^» t^y grtra- li«-

they rtnnot maintain unbrokm ennlln^ty C advantage

wildcred at the changed coOdStio d* t #n ** h^^/aiid diraeted by a liwing jni w.
or the cppoitunity offered bj death, of bid inrwa, (aU W

Even with alt that a eanUo, they erdwerily. became Ot

rcro|xiLic the mm niich..

lOO

BARDO OF THE DYING

[book 1

There may be even those who have made themselves
familiar with the teachings, yet who, because of the violence
of the disease causing death* may be meotaJly unable to
withstand iilusiona. For such, also, this mstructiou ia abstn
lutdy necesBary.

Again [there are those] whoj aithough previously familiar
with the teachings, have become liable to pass into the
miserable states of existence, owing to breach of vows or
failure to perform essential obligations honestly. To thcpt,
this [instruction] is indispensable.

If the first stage of the Bardo hath been taken by the
forelock* that best But if not, by application of this
distinct recalling [to the deceased], while in the second stage
of the intellect is awakened and attaineth liberation.

While on the second stage of the one's body is of

the nature of that called the shining illusory-body,^

Not knowing whether [he be] dead or not* [a state of]
lucidity cometh [to the deceased],* If the [nstructions be
successfully applied to the deceased while he is in that state,
then, by the meeting of the Mother-Reality and the Offspring-
Reality,^ karma coutrollcth not,^ Like the siUtCs rays, for
example, dispelling the darkness, the Clear Light on the Path
dispelieth the power of karttta-

1 Tzt% j dag’paki-sgyuJuLX (pro*. ^ purt (cr shining) lllwirjr

bodjf I SkL mayA-Tvpirn Thli fi ihc cUicrtai taunterpart of Ihe ptl^cal hody
of iht eAlth'li^frp th« * j ’ of ThedOophy.

* Wish the dcpArtarc vf Ibt DamcEonsncaa-priiicipIc rr^im tho hulttAn IhkIj

there a p^jchic thriU whj^ ^v«s to p slPtB oT lucixli^.

* Texi L : $klr Mdifi i * Mother pod Offfiprmf

Rniktjr (or Tmth).* The OBkpriiif-Truth Is UiJ« realixod in this'world tiirou^h
prnctkLn^ (Jeep EEtedilPtion (Skt. ^>wPHilL Tht Hother-Truth a the Pfinul of
FimdamcEitpl Trulhp ex peri eh ec4 only pfter dttflih whibt Ute Know^r Is in the

atpte of eqpllitkriiiim ere pfopenpitlH hive crhpled Into leliirity.

Whxl p pholo^ph b oomppml to the oh|«t pboto^phed, the OfTspHn^^
Reality b lo the Mother-HeaJi^,.

* Lit,* ia unP^e to lum the moEilh or head^ ihc figpre Implied bciilf

ihat of P rider COPtrolIm^ ■ hcnc with m bridle xed bh. In the TaHjfrn o/ lA#
Grtiti thcie ia tbtp aiioilpr ppsige i 'Tlie mui blinded by the dprk^

nesp of IflhorpiMtOr the Tool caught in the mcahea of bis Ktiaiu, and the ilihente
man, by ILstoiing to thii Cieal Tenlrp, are released frots Uk boQds of

(cf- Tafitra t/ iia €naf LibtrmUtm^ line ^05, » edUed by Arthur Avalon^ Co ndoiL,
P' 359 )-

part ii] BARDO of KARAf/C ILLUSIONS loi

That which is called the second stage of the Bardif dawroA
upon the thought-body.' The Knower* hovereth witlun
those places to which its activities had been limited. If at
this time this special teaching be appUed effidentJy, then the
purpose will be fulfilled; for the tarmii: Ulusions will not
have come yet, and, therefore, he [the deceased] cannot be
turned hither and thither [from his aim of achieving En-
lightenmcnt]-

[PART 11)

[THE BARDO OF THE EXPERIENCING OF

REALITY]

fINTRODUCTORY INSTRUCTIONS CONCERNING
THE EXPERIENCING OF REALITY DURING
THE THIRD STAGE OF THE BARDO, CALLED
THE CfidNYW WHEN THE KARMIC

APPARITIONS APPEAR]

But even though the Prim ary Clear Light be not recognized,
the Clear Light of the second Bardo being recognized, Libera¬
tion will be attained. If not liberated even by that, then that
called the third Bardo or the CAonjfid Bardo dawneth.

In this third stage of the Bardo, the kartuk illusions come
to shine. It is veiy impottant that this Great Setting-face-to-
face of the Chonyid Bardo be read i it hath much power and
cajQ do much good.

About this time [the deceased] can see that the share of
food is being set aside, that the body is hdng stripped of its
garments, that the place of the slecpiog-nig is being swept.

Teat! yid-hyi40s (prOB. ■ iiicnl.l-bodj* daipe bodyCrT

' Ulngfat-body

* Cf, pn, yi *. 015* 061^. j

» The nrervoecB are (l) lo the elace of fooi being Ml aside foe Hie
duriai Uie rwKrtl riles; (a) Id bis lorpse bsind prepwvd far lbs ihroua; ts)
la hi^ bed ar skepib^-pluc-

lox BAH DO OF KARMIC ILLUSIONS [uooK I

can hear all the weeping and wailing of hts friends and rcla*
lives, and, although he can see them and can hear them calling
upon him, they cannot hear him calling u{K>n them, so he
gocth away displeased.

At that time, sounds, lights, and raj's—^all three are
experienced. These awe, frighten, and terrify, and cause
much fatigue. At this moment, this setting- face-to-face with
the Bardo [during the experiencing] of Reality is to ^
applied. Call the deceased by name, and correctly and dis¬
tinctly explain to him, as follows:

O nobly-born, listen with full attention, without being
distracted: There are six states of Bardo^ namely: the
natural state of Bardo while in the womb;^ the Barda
of the dream-state;^ the Barda of ecstatic equilibrium,
while in deep meditation;’ the Bardo of the moment of
death the Bardo [during the experiencing] of Rcali^;*
the Bardo of the inverse process of sangsdrie existence.*
These are the six.

O nobly-bom, thou wilt experience three Bardos, the Bardo
of the moment of death, the Bardo [during the experiencing]
of Reality, and the Bardo while seeking rebirth. Of these
three, up to yesterday, thou hadst experienced the Bardo of
the moment of death. Although the Clear Light of Reality
dawned upon thee, thou wert unable to hold on, and so tliou
hast to wander here. Now henceforth thou art going to
experience the [other] two, the Chonyid Bardo and the Sidpa
Bardo.

» Ten: Bardo (pron. JS^rwty Btitdo) f 'rnUsrniedi«ie StMlc’, or

* Stitc of Uncertainty I of the plAce of birtb whit-c in the

« Teit; Umi-lam (pttSlL MtJam B»nio}i - Irttcnoedtite or

“ 5Ull4 of UnctrttinLTTj [duriiig ihe ch perlenciO b'] of the dremna-fl-tite
* TcMt: Bsam-giaMt Sar^Ht (^prnn^ Sam-tam Barvfd ):

* Intcrmn^M Sl*t«'t or ' Stmtfi or UncefUintyt [dnrioB UiO eipcricncitts] of

DftJtdnv (UcdiEaliOliilj in (EcaiMtic cquildaiDBi) ^

^ Tm± ; tproB, OU.JWaf Mnicrmtdiito State',

■ Stato of Uaccrtaioty, of tbc dyiBg nontext (or ntomoot of dcalb} V

■ T«li CAiSi-hji^ BonJb (pran. Barda): MntenncdLalc Stale \ or

’ SDrtc of Uncertaiptyj [durijig ihc cxpcnoncuE] of Reality

■ Teat i 5 nW-^i' Bardo [proiL Lu-jun^ Bawdo s ^ Intcr-

mediaic Slate ^Stale of UiiOEruinly, io the inverw pmcciS of
(Tvoridiy) cxiBKcnec^--t]ietlAt4 whereio the Knower ia SEckinB rabirlli.

PARTII] THE SECRET OF RECOGNITION 103

Thou wilt pay undistracted attention to that with whn:h I
am about to set thee face to face, and hold on:

O nohly-bom. that which is called death hath nonr come.
Thou art departing from worlds but thou art not t e on ^
one; fdeath] cometh to all. Do not cling* in fondness and
tveaknU to this life. Even though thou dingest out o
weakness, thou hast not the power to remain he^. Thou
ivilt gain nothing more than wandering m this Sanfsara.
Be not attached [to this world]; be not weak. Remember

the Precious Trinity.* .

O nobly-hom. whatever fear and terror may come to th

in the C/iSnjrid Bardo, forget not these V^f

their meaning at heart, go fonvards; m them lieth the vit

secret of recognition:

'AlasI when the Uncertain Experiencing of Reality is
dawning upon me here*

With eveiy thought of fear or terror or awe for all Lappar,-
tional appearances] set aside,

May I recQgniie whatever [visions] appear, as t e re ec

of mine own consciousness; ■ - ^ * 1 ,

May I know them to be of the nature of apparitions 1

When^/this all-important moment [of opportunity] of

MayTllo7f«r thfb^ds of Peaceful and Wrathful [Deities],
mine own thought-rorms.*

Repeat thou these [verses] clearly, and remembering their
significance as thou mpeatest them, go forwards, [O nobly-
bom]. Thereby, whatever visions of awe or terror appe ,

' Teiti (praa, itina wtiriiflK foimd'j ‘whlrUgiff s

Silt tor

= Thmi is, the BuddhR, ihtt Dhirra-t the WiiHfi the

. R«lii> i. Elimp.c4L, * suie of

Knawer cxpciicnccs it thraugh the counlerpFrt

jjicitltiq of ^ arlli-plline body ttd not th™u*h the ^

ceh^ieusne*, of th. P^rt Xdjo .wte, wherem lhr« be ftp

tl.e ^UQKrlsiti\orMnterni«iialc&mc^. ImsatiJl viswua (cr

* Text I Cpron-

Ibau^ht^iarw)*

1D4

BARDO OF KARiV/C ILLUSIONS [bCkok i

recognitioD is certain; and forget not xbh vital secret art
lying tliercia.

O nobly-bom, when thy body and mind ivere separating,
thou must have expenenced a glimpse of the Pure Truths
subtle, sparkling, brighti daz^lingp glorious, and radiantly
awesome, in appearance like a mirage moving across a land¬
scape in spring-time in one continuoir$ stream of vibrations.
Be mt daunted thereby^ nor terrified* nor awed. That is the
radiance of thine own taue nature. Recognize iL

From the mld^ of that radiance, the natural sound of
Reality, reverberating like a thousand thunders simultaneously
^undingp will come. That is the natural sound of thine own
real self. Be not daunted thereby, nor terrified, nor avi-ed.

The body which thou hast now is called the thought-body
of propensities^ Since thou hast not a material body of
flesh and blocxl^ whatever may come*—sounds, lights^ or rays,
—are, all three, unable |o harm thee; thou art incapable of
dyings It is quite sufficient for thee to know that these
apparitions are thine owq thought-forms. Recognize this
to be the Burfia*

O nobly-bom^ if thou dost oot now recognize thine own
thought-forms, whatever of meditation or of devotion thou
mayst have performed while in the human world —if thou bast
not met with this present traching—the lights will daunt
thee, the sounds will awe thee, and the rays will terrify thee.
Shouldst thou not know this dUimportaut key to the teach-
higs,—not being able to recogniic the sounds, lights, and
rays*—thou wilt have to wander in the

[THE DAWNING OF THE PEACEFUL DEITIES*
FROM THE FIRST TO THE SEVENTH DAY]

[Assuming that the deceased is bound—as the

aver^ departed one a—lo pass through the foity-uine days
of the Bardo existence, despite the very frequent settlngs-face-
to-facc, the daily trials and dangers which he must meet and

^ Teai: (pran, 'mbd^mdy^ or

" {bom erf mfgwrK or

worlds niitcojcc).

TARTHj DAWNING OF VAIROCHANA 105

allempt to triumph over, during the first seven days, wherein
dawn the Peaceful Deities, are next explained to him in
detail; the first day. Judging from the text, being reckoned
from the time in which normally he would be expected to wake
up to the fact tliat he ta dead and on the way back to rebirth,
or about three and one-half to four days after death.]

tXHE FIRST DAYJ

O oobly-bom, thou hast been in a swoon during the last tliree
and one-half daj's. As soon as thou art recovered from this
swoon, thou wilt have the thought,' What hath happened!

Act so that thou will recognize the Bardo. At that time,
all the Satf^sSra will be in revolution and the phenometial
appearances that thou wilt sec then will be the radiances and
deities.* The whole heavens will appear deep blue.

Then, from the Central Realm, called the Spreading Forth
of the Seed * the Bhagavan Vairochaua,* white in colour, and

' Thai b ta 9 *y, phenomcal, or phcfnunciul cijierinice* *s tapcncnce
when ID the huDian wwld, will be Mperienced in quite anothtr w»y m Ifte
BarAa world, » that ta ore just dend iT.ey will seem to he b rmlut'or or
eoerusloft ; benco the warning to the deceased, who most a^Bstom
the anET-dealh suite as a babe omsl ■ecuatoin itself after bufft to our worW.

< At this point, where the nmrvdloiis visions be^ to dawn toe

student in attempting to rationaJJte them ahould ever keep tn mdi
tFEBtise m eascDtially cWteriE, being in m»l parti, cspeeuJly ftom re ^w ,
allegarical and symbolical of psychic eapetiiiw^ *" Uw » ^

* T«t! tpren. : ' Sprelding forth Ihe Seed fof

all Things].' E^ftterieslly, thi* is ihe £>Aa™ii.t?Adtto ,= 1 ..

* Test: R»am-pi>r^»gns-tiK«d'Jfroti. Ntm-par-Rang^n
lie Dty4nl Bsddha of the Centre or Central RelJm),

shapes making visible'! hence he b the Mmufelter of
nr the Ronmena. The wheel he holds symbolizes sovercigii
BhagavSn (applied to many other uf the deities ta ftllloW hetei«ft«f>,

‘One Possessed af Dominion ' (or 'of the Six Pawem'), or ’

qualifies him as being a Buddha, I- e. One who hal eonqi.ered, or has docimtan

As tno^ntral Dhjinl Buddht. Valrochana ts the highest P'J ^

meet of the Esaterie SelwoL Like . Central Son, ^

bhyAnX Buddlms of the fotir earfinal diceutiortf, who^wn ^ or

ing dayi, he lymboliies the One Truth iurtounded by Its '®“'. "
element As the scuree of all organic life, m him tlmg. Vis.hlemtd inrtsible

hive their ooosumTnitioii uid ihsorpliflci^ _ \iL+*Hris.n

For general references to the deities of the ilnnib 1-

r*f SMifiiAiKW e/ TOii «t Lammiim (Loodn n, rflia) } and A. CcUy. /

NfrrtMfm 1 ^ 14 )'

V

IHt

leA BARDO OF KARM/C ILLUSION’S [book i

seated upon a lion-throne, bearing an eight-spoked wheel
in his hand, and embraced by the Mother of the Si>ace of
Heaven,^ will manifest himself to thee.

It is the aggregate of matter resolved into its primordial
state which U the bltie light *

The Wisdom of the D/iorma-DA^ia^ blue in colour, shining,
transparent, glorious, daz7.ling, from the heart of Vairodiana
as the Father-Mother^^ will shoot forth and strike against thcc
with a light so radiant that thou wilt scarcely be able to look
at it.

Along with it^ there will also shine a dull white light from
the rffvffj, which will strike against thee in thy front.

Thereupon, because of the power of bad the glorious

blue light of the Wisdom of the BAarmd-BM/M will produce
IP thee fear and terror, and thdn wilt [wish to] flee from it.
Thou wilt beget a fondness for the dull white light of the
devas.

At this stage, thou must not be awed by the divine blue
light which will appear shining^ dazzling, and glorious j and
be not startled by it. That is the light of the TaUiIgata*
called the Light of the Wisdom of the D/iorma-DAdtu. Put
thy faith ia it, believe in it firmly, and pray unto it, thinking
in ihy mind that it is ihc light proceeding from the heart of
the Bhagavsm Vairochana. coming to receive thee while in the

yn^-tfiug mn) i * Lw4y of tke $p«r« of HttVen ' i Ski. Jkdm

The AleUier ii ihe reniiJe prbciple tff tlie univErsc; ti»e FiUiert
VairochuH, the seed Uut

Hefv she Block-print radS: *Ii m tke Afgre^te of cDnscioutflM- (JFZwtih^
^er SAa-/rii»—pro. Aam.fiat .SJhmJrjft; rcMilvcd Jnto itfl

pnmordwl «>te which a Ihe blue tighl.* In onr MS. iht BeETcpte of
conHioLiKicra siincs u a white light in relntionahip with Va.Jn-SnU,^ on the
SeeoDid P*jr tjtw p. H?g).

• Here, «■ in ptrpJlcl raUnwiag, the chief deity pciscniis in him-

self ike femilr u wen »lh« mate piiflclptc of nature, and beevre m CflJIfrd Ihe
FathcT-Molher—depFctcd, mb de^mi»ed hy the teat, in nppreprUUe 9 ynit»liG
nloun, gn the c cnreifi^ndinf i1lun]inAt«| fuljo of wr MS., u ike Divine FaUier
ijgd the Oii-tne MoUier In unien d- e- i« at-ase-ntent).

. pros. 5 SJj«. Talhis^fn, nitanine

[He] who hilfa Bono that sunt wa;rhe. Ono who hath mehed tie Goal
(JVM-iwMd)_i Buddli*.

PARTll] LIBERATION BY VAIROCHANA 107

dangerous ambuscade * of the B&rdv- That light Is the light
of the grace of Vairochanan,

Be not fond of the dull white light of the dtvas-. Be not

attached [to be not weak. If thou be attached to it,

thou wilt wander into the abodes of the dtvtxs and be drawn

into the whirl of the Six Lokas. That is an interruption to

obstruct thee on the Path of Liberation. Look not at it.
Look at the bright blue light tn deep faith. Put thy whole
thought earnestly upon Vairochana and repeat after me this
prayer:

‘ Alas 1 when wandering to the Sangsara, because of intense
stupidity,

On the radiant light-path of the Dhanm-DhatH Wisdom

May [ 1 ] be led by the Bhagavin Vairochana,

May the Divine Mother of Infinite Space be [my] rear¬
guard \ . f u

May [I] be led safely across the fearful ambush of the

Ssrdo \

May [I] be placed in the state of the AU-Ferfect Buddha-
hood/ '■

Fraying thu^i in intena^s humble CaJthp [thou] wiit merge, irt
halo of rainbow light, into the heart of Vairochana, obtain
Btiddhahood in the in the Central Realm of

the Densely-Packed.®

* Cf. the foUnwing^ instructions tn dyinp person Wid lUe p«y
T/kt Cn^ b Kmm fWI to DU, d»P- IV, C™per'» fi

wnnls, if he Buf, tn C»H on Ihe holy ■nE«ls> . rl nrsenti

AnEchi n.nch slorinos, I h««=h yon th« ,0 wUI bo ^t-u.
with «e Uwt now hetinneU, to dep«t. nnd ihel ye

the kWiib «n4 InUmcie* of miiie wlvemrief: Bnd lh*l U j

ny MHil into your ccnnpntvy. The ptwoipBl, my t Wd

wbicb. by our Lord fl-rt ttc-thU-trid to be Piy *

rrquirr tbcc HhAt iJwu pow mid md be3p . j a ' i

■ Teit:

■Thiekly-rainMd' or » Oenady-jacked Rdm', l.e. ^ Jyj
forces end lbio|s -m densely pocked tepether the™:, t ^

‘qf-Mtui! liL ■ Ifa-dotiai Ihe fEoIm whence Ui^ if
inig JVimfH ; It is pte-eminently the mlm of tiic Bpddbss.

io3 BARBO OF KARM/C ILLUSIONS [book i

[THE 5ECOPIO DAY]

But if, notwithstanding this setting-face-lo-racej through
power of anger or obscuring k^irm^ one should be startled at
the glorious light and flee, or be overcome by illusions, despite
the prayer, on the Second Day, Vajra-Sattva and his attendant
deities, as well as oae^s evil dccda [meriting] Kell, will come
to receive one*

Thereupon the setting-^face-to-face h, calling the deceased
by ttamep thus!

O nobly-born, listen undistractedly. On the Second Day
the pure form of water will shine as a white lights At that
time, from the deep blue Eastern Realm of Pre-eniinent Hap¬
piness, the Bhagavan Ak^h^^bhya [as] Vajra-Sattva,^ blue in
colour, holding in his hand a five^pronged seated upon

an elephant-throne, and embraced by the Mother Mamakf^
will appear to thee, attended by the Bodhisattvas Kshiti-
garbha^ and Maitrcya * with the female BodhJsattvas, Lai^ma
and Push pern These six deities will appear to thee.

^ TtKt: Mf-AsJbyod^pa Mr-fyxi-pa ): Skt.

AkjJobhjm. Ak^dshji (liie * ^ ihc

Dhy^l Buddhn oflhc Eastern Direction, herc^ V tbc toRt, uppeaia

RS Vijn-Seiivi (+TTic Divine Heroic-Sfin \ or * ItidoalrucliblE-MJTiiled hia
Sambifo^-^iya, or Milart^etl RCtfve rcClclL Vajn-Dhira (*Thc Iiadatructiblo
or Hntdcr' [mc ft I a)) is, hIsq^ s rcDex of ohhye | and bolh

rcflcu^ irc very imporUnt deities of the Fiwleng

^ The h Uw /ff-msa'r senptre, a type oF Uie thunderbolt df Indfa {Jupiter).

' This ta tbe SAnakrit ronq u incorpomEcd In dur Tibetan teiL Here U^e
eviifently Ln errer, containi, io Tibetan, Sangs-f^^s-iftymm-ma
{proEL. ChoM-ma}, mtMlTiif *Shi of the Buddha Eyc^, TOhn, inodir ounu-

■cHpL lexip oomea with RRlfU-Santhhava on the lliird Day. MiidaUi hi also
one of tbo loS names given to DAlma (BbL Jifnl), tlie natihiiilll gdddesa of Tibet,
(See Jk, lit?.) In the OAurma it is 3SU4 tbit there arc Tour DcVIf,

naiDrcly, BochanT, Uamakl, f^ndurA, and T^i.

^ Teal 3 SaAi-tnyi*^-^ (prciik ; Skt, KiAtii^oArira 3 ' Womb

(or If atria) of the Earlh/

■■ Teat j (pmo. t ShL Mtiiinya ; Love*; Use Buddha lo

come, n'lus wiU reronn maaliijid Uireugh the power dT divine inve..

^ LiUMrj4 and are corrupt Sanskrit forma incorpornted in our

manuaertpL Their Tibetan ei^uiValenti arc, rTespestivciy, Sff^-mo-ma (Skt.
Liarf)r Hlwfting * Belle ^ (or * Dallying Onc^), and (SkL

■She wbo oferft (nr haldl) BloiKniia** departed holding a hloMom

t* her hand, la a perwni ffOdwn of blnasoDia. the Belle, depicted

bolding a mirror in a coqueltiali atUtude, periortiriei beauty.

cart it] DAWNFNG of VAJKA-SATTVA lot}

The aggregate of thy principle of consciousness,' being in its
pure fornv-which is the Mirror-like Wisdom-wiJl shmc as
a bright, ladiant white light, from the heart of Vajra-Sattva,
the Father-Mother,* with such darzling briUiatKy and trans¬
parency that thou wilt scarcely be able to look at it, [and]
will strike against thee. And a dull, smoke-coloured light
from Hell will shine alonpide the light of the Mirror-Uke
Wisdom and will [abo] strike against thee.

Thereupon, through the power of anger, thou wilt he^t
fear and be startled at the dazzling white light and wilt [wish
to] flee from it; thou wilt beget a feeling of fondness for the
dull smoke-coloured light from Hell. Act then so that thou
wilt not fear that bright, dazzling, transparent white Itght.
Know it to be Wisdom* Put thy humble and earned faith m
it. That is the light of the grace of the Bhngavao Vajra-
Sattva, Think, with faith, ‘ I will take refuge in it'; and pray

That is the Bhagavan Vajra-Sattva coming to receive thee
wd to save thee from the fear and terror of the Bar ^
Believe ia it; for it the hook of the ray^ of grace of ajra-
Sattva ^

Re not fond of the dull, smoke-coloured light from Hell.
That is the path wlitch openeih out to receive thee because
of the power of accumulated evil karma from violmt anger.
If thou be attracted by it, thou wilt fall into the Hell-Worlds;
and, falling therein, thou wilt have to endure unbea^le
misery, whence there is no certain time of getting out. That
being an interruption to obstruct thee on the Palh o *
tion.look not at it; and avoid anger.* ^ attracted by

' Tatj CP™"-

of COTftHoUMlfaa-prlnciple ', the Knower. The « ' , . . '

io of iP™- ‘.ESreB-W of the

body' or *■ noddy-o^t^r^te ^

■ dmoe r«<= -re » hoot'ef lo

d™=ied ,.nd dr.E Hm from the

ray » Ihooght of « eadic^ ia a aDClcat

ri Ra. and de«e.di0Ea5 a ray opoo a devote^ L*,^.’***1 "

^pTea of Eeypt aa epdin^ » - h«.d. SimOaily, tha Cbmian of Ihe

< ThTdetcaaed ia here tho«tbi oF, perhipv aa bailiff able '*>

no

BARDO OF jf^ARAf/C ILLUSIONS [book i

it ; be not weak. Believe in the dazzling bright white light [
[and] putting thy whole heart earnestly upon the Bhzgavan
Vajra-Sattva, pray thus:

'Alasl when wandering in the Sang^sara becau$e of the
power of violent anger,

On the radiant light-path of the Minror-like VVisdoiHj

May [I] be led by the Bhagavin Vajra-Sattva,

May the Divine Mother Mamak! be [my] rear-guard;

May [I] be led safely across the fearful ambush of the

And may [I] be placed m the state of the All-pcrfcct
Buddhahood/

Praying thusj in intense humble faith, thou wilt merge, in
rainbow lights into the heart of the Bhagav^ Vajra-Sattva
and obtain Buddhabood in the SamiAo^a-JCdya, in the Eastern
Kealm called Pre-eminently Happy.

[THE THIRD DAYj

Yet, even when set tace to face in this way, some persons,
because of obscurations from bad karma, and from pride,
although the hook of the rays of grace [striketh against themjp
flee from it. [If one be one of them], then, on the Third Day,
the Bhagavgn Ratna-Sambhava ^ and bis accompanying deities,
along with the light-path from the human world, will come to
receive one simultaneously.

Again, calling the deceased by name, the setting-face-to-face
is thus:

O nobly-bom, listea undUtractedly, Oa the Third Day
the primal form of the element earth will shine forth as a yellow
light At that times from the Southern Realm Endowed with

on urtfa and u Simltlc to addict Ahoold be an ibm diaputing over iJic division
of hta pioperty, OT if he perceive awicft Ofl the part of the /Jfw coocliirtLn^
the ritea. Uui ibe probibiUoa touching ongtr la oKitikllj

of all roUgiofll rodOl^i^ng that lUagcr prevents CpfritiiAl prOgrcAdi ARil it
pariBcla the loorAl teaching iLgiiori fnruiE wsjf to mngcr i^DntAiiLcd in Ibc ajicient
Eeyptuo Pnew/fis ef PiaA-Met^r

* Tem; (pron. : SkL

i.e. ’Bom oTa JowcH. Ho is Ole wbenec causes all tlut

prccloua i A penom ifiod AUiiboto of tbe Buddba,

rAKT ti] DAWNING OF RATNA^SA^IBHAVA m

Glory, the BKagavSn Ratna-Sambhavap yellow m colour,
bearing a jewel io his handj, seated upon a horse-throne and
embraced by the Divine Mother Saog>^y-Chanmat’ will shine
upon thec«

The two BodhisattvaSp Akasha-Garbha “ and Samanta-
Bhadi'a,^ attended by the tw'O icmale BodhisattvaSt Mahlaima
and Dhupema *—^in alb Sodhk forin»T—will come to ^hinc
from amidst a rainbow halo of light- The aggregate of touch
in its primal form^ as the yellow light of the Wisdom of
Equality ^ daiilingly yellow, glorified with orbs having satellite
orbs of radiance, so clear and bright that the eye can scarcely
look upon it, will strike against thee. Side by side with it,
the dull bluish-yellow light from the human [world] svill also
strike against thy heart, along with the Wbdom light.

Thereupon^ through the power of egotism, thou wilt beget
a fear for the dazzling ^-cUow light and wilt [wish to] flee
from it. Thou wilt be fondly attracted towards the dull
bluish-yellow light from the human [world].

At that time do not fear that bright, dazzling-yellow, trafis-
parcdt lights but know it to be Wisdom ^ in that state, keeping
thy mind resigned, trust in it earnestly and humbly. If thou
kiiovv^t it to be the radiance of thine own intellect—although
thou exertest not thy humility and failh and prayer to it
the Divine Body and Light will merge into thee inseparably,
and thou wilt obtain Buddhahood.

If thou dost not recognize the radiance of thine own intel'
lect, think, with faith, * It is the radiance of the grace of the

Tell ; Cpron. c>d«-ww): <Slie of Uie

Buddlii Eyfl (c^r Ey«y

* Ten : (proa. i Akoslia^

Uitox) of ibc Shy ^

i Ten; I^uniH hMar^pa (prOD. SkL

+ AU>CkxMl '. Tlail ii not the A(3i-HtH3i±ha SimanU-Bludrm {cL p, 9J*ii by.t
ipiriluil ton of iJie Dliyanl Buddhi. ViimcKant

* Ten: * Stic Who HoJdj [Of UtMit) the Ro»ry ' T and

*5hc Wbo Hold* (or Seira} the rneensc', Th«c ire tomipt fonn*, bybrid^
of Saofckfii iad Tibetin, iheir SAiuhrit eijuh'iJcnIi hemB and DfiUpetr
thetr Tibelan cqalvaSaita tproa. Fhwtmg^&a ma and

««^ (pron. Tht colour ot lbe« goddElKit to lhat

of Ibe earth-Ufthlf b yctlow.

rr^ SARDO OF KARJff/C ILLUSIONS [book i

Bhagav-an Ratna-Sambhava; I will take refuge in it’; and
pray* It is the hook of the graoe-rays of the Bhagavan
Ratna-Sambhava; believe in I'L

Be not fond of that dull bluish-yellow light from the human
[world]. That is the path of thiae accumulated propensities
of violent egotism come to receive thee. If thou art attracted
by zt, thou wilt be bom in the human world and have to sulTer
birth, age^ sickness, and death ; and thou wilt have no chance
of getting out of the quagmire of worldly existence. That
an interruption to obstruct thy path of liberation. Therefore,
look not upon it, and abandon egotLsiti, abandon propensities^
be not attracted towards it \ be not weak. Act so as to trust
in that bright dazzling light. Put thine earnest thought^,
one-pointed ly, upon the BhagavSn Ratna-Sambhava j and
pray thus:

*Alas1 when wandering in the San^s&ra because of the
power of violent egotism ^

On the radiant light^path of the Wisdom of Equality,

May [I] be led by the Ehagavan fUtna-Sambhava;

May the Divine Mother, She-of-the-Buddha-EyCi be [my]
rear-guard;

May [I] be led safe!)' across the fearful ambush of the

And may [1] be placed in the state of the AlLPerfcct
BuddliahoodJ

By praying thus^ with deep humility and faith, thou wilt
merge into the heart of the Bhagavan Ratna-Sambhava, the
Divine Father-Mother, in halo of rairibow light, and attain
Buddhahood in the in the Southern Realm

Endowed with Glory.

[THE FOURTH DAY]

By thus being set face to face, however weak the mental
faculties may be, there Ls no doubt of one'$ gaining Liberatiou-
Yet, though so often set face to faee^ there are classes of men
who, having created much bad or having lailed iu observ¬

ance of vows, or, their lot [for higher development] being alto¬
gether lacking, prove unable to recognize: their obscurations

PARTH] DAWNING OF AMITAbHA 113

and evil Aarfua from covetousness and miserliness produce
awe of the s^ounds and radiances, and they flee. [If one be
of these classes], then^ on the Fourth Day# the Bhagavln
Amitabha^ and his attendant deities# together with the light*
path from the proceeding from mi-'>crliness and

attachment, will come to receive one simnltaneously.

Again the setting-face-to-face Is, calllctg the deceased by
name, thus!

O nobly-born, ILatcn undistmclediy^ On the Fourth Day
the red lights which is the primal form of the element fire, will
shine. At that time, from the Red Western Realm of Happi¬
ness,^ the Rhagavln Buddha Amitabha, red in colour, bearing
a lotus in his hand# Seated upon a peacock-throne and em¬
braced by the Divine Mother Gokarmo^" will shine u[X}n thee,
[together with] the BodhUattvas Chenrazee^ and Jampal,^
attended by the female Bodhisattvas Ghirdhima ^ and Alokt^
The SIX bodies of Enlightenment will shine upon thee from
amidst a halo of rainbow Jjght.

* Ttan; S^fOM^-va mfAak-yus ;r«Tin s SItL ^/Hi'frIfiAw, * BnUfiil-'

le** (or tnCDinprcb-en^Lb^c) Lights A>4n embujifuenl of njf llie Buddhp'
J4;iTibu(£9^ Or Wisdoma^ ihc AU-discHmiiiHlin^ Wiadcioip AraitSbha. pcrsdBPfkn
liEe et«rn«L

* T»e L (pron. ^Sht^Ln^Wbkie-RjikFD-cAtV

■ TcmI : [pnitt. i Sfct. *' Down ■

J-Doking Oui \ the embodament of nwttj OF comjMSBion. Tlie DaUi LJIiiijlS
btliftv«d to be liLi LnoBnuUoiis ; AEnLUblia.^ with whom he hefe cUwiw, b hli
apiriliuJ father^ whpic rcpr«cntBlivea *ro the Tishi He b

oft*fl depicled wJ|h o]ovefl h&ids md a irma^ cich with Bfl oy« (n the

palm^Hl ■The 'Hretl Piticr*—hb thousand ^rma and eyrt tpproprialely
repreiehtinfi him evtr 4fi Itie eutlopk, to dbeever distress and Ut iuccour Ui-c
iTQOblc^l. In Olpna, Afrt.leltile5ft becomes ll^e Crest GwicteSS oF Uerej
Kwanyin, repnamlifd by a fizmsLe f%urc hearing A child In her aihii.

* Teal: >(pronn Jam-ptsI] i SIdL JUjXrijitifttT^ * Of Gentle^ Glo-ry \

A fdlcr Tibetan rorm ii (pron. : Sklr MuM-

' Glorious Gentle ydc«d He is ' Tlh; God nl Vty^K WinJem

the Buddhist Apollb, cDmmoiily depilated with tlie sword of light hrld

aJoft in his right hand And the lotqiSnHipparted Book of Wiid(lm^ the /Viy-ffrf-
Pm-mmiia, held In ha left.

■ Tcit t Ckir-^f-mn and corrupted rrom Stl. fJprfp ■ Song\ snd At^^f

* Light Tib. C^H-Pfui (pron, And i.pniB+

GfL&, cemmoi^iy repmented bolding A lyrcn pcfwnjlWs (or aymbaliiei) mUiic
And SrO-Dg, AE^ .^loka, balding a Isiupi peTsoni fid sy Eubpli^es^ Higkit- KeUtod
Id the deraeal fire,, as bereiti, ibeir cnbur la red.

ZH* Q

114 BARDO OF KARMIC ILLUSIONS [book [

The primal form of the aggregate of feelings as the red
light of the All-Djscn'minating Wisdom, glitteringly red, gJori-
iied with orbs and satellite orbs, bright, transparent, glorious
and dazzling, proceeding from the heart of the Divine Father-
Mother Amitabha, will strike against iby heart [so radiantly]
that thou wilt scarcely be able to look upon it. Fear it not.

Along with it, a dull red l%ht from the Prtta^toka,, coming
side by side with the Light of Wisdom, will also shine upon thee.
Act so that thou shalt not be fond of it. Abandon attach¬
ment [and] weakness [for it].

At that time, through the inBuence of intense attachment,
thou wilt become terrified by the dazzling red light, and wilt
[wish to] flee from it. And thou wQl beget a fondness for
that dull red light of the Preta-iska.

At that time, be not afraid of the giarious, dazzling, tmtis-
parent, radiant red light. Recognizing it as Wisdom, keeping
thine intellect in the state of resignation, thou wilt merge
[into it] inseparably and attain Buddhahood.

If thou dost not recognize it, think, ' It is the rays of the
grace of the Bhagavan Amitabha, and I will take refuge in it';
and. trusting humbly In it, pray unto it. That is the hook-
raj's of the grace of the Bhagavan Amitabha- Trust in it
humbly; flee not Even if thou fleest, it will follow thee
inseparably [from thyself]. Fear it not. Be not attracted
towards the dull red light of the Preta-bka. That is the light-
path proceeding from the accumulations of thine intciise
attachment [to sangt^c existence] which hath come to
receive thee. If thou be attached thereto, thou wilt fall into
the World of Unhappy Spirits and suffer unbearable mise/j''
from hunger and thirst. Thou wilt have no chance of gaining
Liberation [therein].' That dull red light is an interruption
to obatnict thee on the Path of Liberation. Be not attached
to it, and abandon habitual propensitiesL Be not weak- Trust
in the bright dazzling red light. In the Bhagav^ Amitabha,

' Lt ‘Of Uben-tltin then wUl bc ao tiwc.' OnK the
1 >n(fa, or unhappy ghoiv the efEerdeeth itiuiiDieDt of b, aemMlIy,

no Iwigcr posaihtc; he muEt then wail for the opporUiaity aSanlcil by rchiiih
in Ihe htunu] wedd, whED bia Prtf» lok» ciiEtcnee hu tnded.

PARTH] DAWNING OF AMOGHA-SIDDHI 115

the Father-Mother, put thy trust ont-pointedly and pray
thus: *

' Alas I when wajidering iti the because of the

power of intense attachment,

On the radiant light-path of the Discriminating Wisdom

May [E] be Eed by the Bhagavan Amitlhha;

May the Divine Mother, Sht-of-White-Rairaent. be [my]
rear-guard;

May [I] be safely led across the dangerous ambush of the
Bard&i

And may [I] be placed in the state of the All-Perfect
Buddhahood/

By praying thus^ humbly and earnestly, thou wilt merge
into the heart of the Divine Father-Mother, the Bhagavan
Arnitabha. In halo of rainbow-light, and attain Buddhahood in
the SatH^^<?ga-K^a, in the Western Realm named Happy,

[THE FIFTH DAY]

It i$ [mposssble that cue should not be liberated thereby.
Yet, though thus set face to face, sentient beings, unabEe
through long association with propensities to abandon propen-
sides, and, through bad kartPia and Jealousy, ^we and terror
being produced by the sounds and radiances—the hook-rays
of grate failing to catch hold of them—^w^andcr down also to
the Fifth Day, [If one be such a sentient being], thereupon
the Bhagavan Ainogha*Siddhi,' with his attendant deities
and the light and rays of his grace, will come to receive one.
A light proceeding from the Asura~loka, produced by the evil
passion of jealousy, will alKj come to receive one-

The 8ctting-face-to-facc at that time is, calling the deceased
by name, thus;

O nobly-bom, listen undislractedly* On the Fifih Day, the
green light of the primal form of the element air will shine
Upon thee. At that timci from the Gceen Northern Realm of
Successful Performance of Best Actions, the BhagavSn Buddha
Amogha-Siddhi. green in colour, bearing a ctossod-d^tje in

* Tell; {pnm-Skt, i *AJ-

ii6 BARDO OF KARM/C ILLUSIONS [book I

hand/ fitted upon a sky-traversing Harpy-throne/ eitibraced
by the Divine Mother^ the Faithful Dolma,^ will shine upon
thee, with his attendantsthe two Bodhisattvas Chag-ua'
Dorje* and Dibpnam&el,* attended by two female Bodhi-
sattvaS| Gatidhema ^ and Nidhema J These six SjkiAt£ fbrmsp
from amidst a haJo of rainbow lights will come to shine.

The primal form of the aggregate of volitiom shining 3s the
green light of the All-Performing Wisdom^ dazzlingly grecn^
transparent and radiant^ glorious and terrifying, beautified
with orbs surrounded by satellite orbs of radLance:^ issuing
from the heart of the Divine Father-Mother Amogha-Stddhi^
green in colour^ will strike against thy heart ^so wondrously

I Tliftt lip ■ doTje vrfth IbcLr h?44l. sadi U depEEted gqi ifie ff deiI eCFrtr oI
UiEB volume. It i>nCDbonzcs eqtsilibrima, Enimutabilil^^ and flimgbtj power.

* Trill: rtf€R to an ortkr of rrulurn like ihc robuloEU tiirpica

of ctniSiEal leyLhologyr beving b uTnm Torto l&iam. UiO w-oiat upwmid?, iad- Froffl
the WiiEt dowtn™-di tli? form oF « bard ; but whereas l^e Qmk hifpiea
Wtre foiiLdt, lhc« Jira of both a««. That j| rtcr of such harpica odata in
Uie ivorid si^mcwhere u m papulw beiicF TibetiEi*,

* Toil' 5^-ma (pron, ZW-mo): D&mti (SkL Fdrtf; = ^Saviourw*, She

il thc divine Eonaan €iC AnUtkhcshvm. There tre now two reo^ki^ forma
oFlhiB ^ddess: the Green Dolin*, u wormhipped in TJbet, And th*mrCe Dolms,
ni worBJuipped cbkflj in Chimi And The mynl IfepAJch; prlnCW

whn bmine the wife of the first BuddhiAi kia^ of Tibe4 b believed to have
been M inCArnetion of the Green Diilmii mad his wife frnin ihe ImperiAl House
of Chine in icoirfiAttOn of ibfl Whitm O^Ibia. (See p. u ) The ble Uimm Kab

rold methit^ b«c4uae TTbeiAna aw the ] ikencaa of Queen Vieu™
on En^Uih coins And reco|^nbed il is bcinff Ihit of DiihnA, Ihcre developed
Ihrou^hoat Tibet daring the VJ^lorfen Era i belkf thil phlmm lind eome tHck to
birth lEAjn to nak the wodd in the pcisan cf the CreAt Queen of En^lAud ; nnd
thit, owine^ to this belief, the BrfEEsh reprsentidves of the Queen then met with
AH tmuiuiJJy friendly reception in their nefoditioua with XJiusi^ oJlhouph
pfobshly unaware of the ciri^ti of the friendship,

* Te»«: PMjmg.ni»-nto)yt (pron. Cinr-™-*rjiJ: ' B^IIk the Dont in liuid’:

Skt.

* Te^! <aMr<rorOb«:uridi>M*;

Skt. aIw BiptJka.

* Cl. lijbnd of tfiL Coircspcindinf Tib,, (Sit. GtnMm},

ShE ^pnyiKE PcffuinE', one of the cieht imulier goddCHC* (JWfrrtl of the
Hmdu ppntlican. She is depirttd bolding . ihcH-v™ of perfume (jti'V

Tib,, (prort, SAalmt.

™'’ Holdifii SweelmealaAlthougb . ^d«a tike Gandhequ., Nidhema
CSkL Euvnot be indttdcd ia the formal liit of eight iftfirii, tie eight

h^g b^n in our t«*l. Both goddouee are green in eoloar,

like foe heiit of the AlU£>cffciniim^ Wisdem.

PART II] LIBEEATION BY AMOGHA-SIDDHl 117

bright] that thou wilt scarcely be able to look at it Fear it
not. That IS the natural power of the wisdom of thine own
intellect- Abide in the state of great resignation of im¬
partiality*

Along with It [i. e- the green light of the All-Performing
Wisdom], a light of dull green coloitr from the
produced from the cause of the feeling of jealousy, coming side
by side with the Wisdom Rays, will shine upon thee. Medi¬
tate upon it with impartiality,—with neither repulsion nor
attraction. Be not fond of it: if thou art of low mental
capacity, be not foiid of it*

Thereuponj through the influence of intense jcalou^,^
thou wilt be terrified at the daazUng radiance of the green
light and wilt [wish to] flee from it j and thou wilt beget
a fondness for that dull green light of the At

that time fear not the glorious and transparenti radiant and
dazzling green lights but know it to be Wisdom ; and in that
state allow thine intellect to rest in resignatioHi Or else
[think], 'It is the book-rays of the light of grace of the
BbagaviUi Amogha-Siddhi, which is the All-Ferforraing
Wisdom*. Believe [thus] on it* Flee not from it-

Evdi though thou shouldst flee from it, it will follow thee
inseparably [from thyself]. Fear it not Be nut fond of that
dull green light of the Aiura-l^ka, That h the path

of acquired intense jealousywhich hath come to receive thee.
If thou art attracted by it* thou wilt lall into the Ast^ra-h^a
and have to engage in unbearable miseries of quarrelling and
warfare." [That is an] interruption to obstruct thy path of
liberation. Be not attracted by it* Abandon thy propensities.
Be not weak. Trust in the dazzling gteen radiance, and
putting thy whole thought one-poLutedly upon the Divine
Father-Mother* the Bhagavan Amogha-Siddhij pray thus:

I Here, iA ID llir piTVioiU and fallowEnE pAn^ph, ihejcifoa^J referred to
IB Ui* AarwfK- propcQaitica of m part flf Uw foplent of

con^iousDCEz (or sabcotvJCiousncsa) of tlic deccawd J and, empi^E ^
Ui« Fiftli Dtj nr the Banbf eiiatenec, they pnidwe their eorre^l»<i™« * Mtr»l
bAlluCitlntions,

* QuunUine uid wiiAre aft the chief {uiniaiis of ■ UiAC

ia ibe

iiB BARBO OF KARM/C ILLUSIONS [lOOK i

*Alasl when wandering in the Sahara because of the
power of iDtcnsc jealousyp

On the radiant Ifght-path of the All-Performing Wisdom

May [I] be led by the Bhogavan Amogha-Siddhi;

May the Divine Mother* the FalthTul TStIIt be [my] jmr*
guard;

May [I] be led safely aoro^ the dangerous ambush of
the Bardi? \

And may [I] be placed ia the state of the All-Perfect
Buddhahood/

By praying thus with intense faith and humility, thou
wilt merge into the heart of the Divine Father-Motherp the
Bhagavln Amogha-Siddhi, in halo of rainbow iight* and attain
Buddhahood in the in the Northern Realm of

Heaped-up Good Deeds. ^

[THE SIXTH DAY]

Being thus set face to face at various alages^ however weak
one s k conn exions may be, one should have lecogn i zed in
one or the other of them l and where one has recognized in any
of them it is impossible not to be liberated^ Yet;, although set
face to face so very often in that mannerp one long habituated
to strong propcnsides and lacking in familiarity with, and pure
affection for. Wisdom, may be led backwards by the power of
one s own evil inclinations despite thes« many introductions.
The hook^rays of the light of grace may not be able to catch
hold of One : one may still ivander downwards because of one’s
begetting the feeling of awe and terror of the lights and rays.

Thereupon all the Divine Fathers-Mothers of the Five
Orders [of Dhyiui Buddhas] with thdr attendants will come
to shine upon one shnultaneouslyp At the same time^ the
lights proceeding from the Six L&kas will likewise come to
shine upon one simultaneousty.

The setting-face-to-face for that isj calling the deceased by
name, thus i

O nobly-borop until yesterday each of the Five Orders of

^ Ih 9 of Fcrtmtd Good D«(da (or *< AcHoits^)" j

■lid tliEi ii ihc inore Conrecl Tohd.

THE GktLAT MANILA LA QF THE PEACE ELI 1- DEITIES

THE nUETAN U HEEL OF THE LA’W
DrscTibwd on

PART II] THli FIVE DHYANI BUDDHAS 119

Deiijes had &honc upon thee, one by one ; and thou hadat
been set face to face, bntj owing to the influence of thine
evil propensitieSj thou wt^rt aw'ed and terrified by them and
hast remained here till now.

If thou hadat recognised the radiances of the Five Ordei'$
of Wisdom to be the emanations from thino own thought-
forms, ere this thou wouldst have obtained Buddhahood Jii
the through having been absorbed into the

halo of rainbow light in one or another of the Five Orders of
Buddhas. But now look on undistractedly. Now the lights
of all Five Orders, called the Lights of the Union of Four
Wisdoms,^ will come to receive thee* Act so as to know them^

O nobly-horn, on this the Sixth Day, the four colours of
the primal states of the four clcinenEs [water, earth, fire, air]
will shine upon thee simultaneously. At that time, from the
Central Re^m of the Spreading Forth of Seed, the Buddha “
Vairodiana, the Divine Father-Motherp with the attendant

^ TEie phiJasophjcjlIy descriptive Tilwtui imna (wllJfit nr? net ccntaili-cd in
Qur lest) for Vow Wisdom^ fkr^- (i) fpron. -Vopr^-

• PhetlDaxcDi and Va[dn«M*{ ta> GsalSfang Cpren* Sol-Tong). ‘ R»diincc ind
VoidncH^ [Si Bilt-Stong tpfnn. Hd-Ttmg), *Bli» ind Voidnets’i (4) Big-
(pr^n. ^ CanHiiouitQ^aa and VoidflrtJ

They corr«pvnd to the four which ariie Sn tic same order.

They prdbsibly dim Cdfrespcind. but in k lea* Exwrt menfier, to the Four
WiadomB ; lHe Mirrar-likc Wisdom, the Wisdom of Eqnility, the AH-Discrinii-
□itisf WLadoiOi and the All-Ferforminf Wtsdam.

of progrtEBivc meatnl atnles: nn^Syda ^SkL inVdr.4A),
renectimi <Skl. vkh^m\ fondneia{StL ^rf6), bSisa (SliL awandfl), md concentra-
tian CSkt fJ^grvta}, la the Srst aEa^eof the devotee aaka himatJf, “ Whmt

iathiflboriy? Is it lAstuiE';; ia it the thing" Eobc sivod and decide* that tn cling
to lan imperEnnneQt, corruiptihlc Hodily form, such rJ he thereby real Etc* it to hOt
» not dotirable. SimlUrtyj having gained knowledge of the nalure of Foma r he
uijJyBea Jtud refJecta upon Touch, FEcling, VoUtiCPi Cognition, And PEaire ;
And, dftdihg that Mind » llw apparent reality, irrivel *t ordinary coneentripop.

' In the second Atsge Of dk^fUi, mOcetim only u empSoyed; in other words,
redectioD IranBccnda the lower mental pmcosq caJIcd anRly*4Ar In the thin)
qlige, rejection gives wiy lo a blisaful ttate of ccnacioniuMS ; and thia blias,
being at fir« apparcnlJy a phyakal scnaatioli, mergea into pure ecaEasy, in the
foertfa stige_ In the fifth stage^ the sensataort of ccalaay, allhoUgil Al"ways
preient in a suppreued or nccandairy copdilion, glvea way to complete COflCOQ^
ttation.^—Uma (Cut DawA'Samdup.

• Heretofore rtch of the chief deitka has been called Shagavin (" The
Wetoriois7)^ but, herein^ Buddha The Eftlightened") is the designation. The
teat coiQtAina Tib. (pron. - Skt. Buddha ■ •

BARDO OF JCARM/C ILLUSIONS [book J

[deities]^ vnW come to ahme upon tlice. From the Eastern
Realm of Pre-emment Happiness, the Buddha Vajra-Sattva^ the
Divine Father-Mother, with the attendant [deities^ will come
to shine upon thee. From the Southern Realm endowed with
Glory, the Buddha Ratna-Sambhava. the Divine Father-Mother,
with the attendant [deities^f wEl tome to shine upon thee.
From the Happy Western Realm | * of Heaped-up Lotuses,
the Buddha Amitihha, the Divine Father-Mother, along with
the attendant [deities] will come to shine upon tliee^ From
the Northern Realm of Perfected Good Deeda; the Buddha
Amogha-Siddhi, the Divine Father-Mother, along with the
attendants will tome, amidst a halo of rainbow light| to shine
upon I thee at this very moment,

O nobly-born, on the outer circle of these five pair of
Dhyaul Buddhas, the [four] Door-Keepers, the Wrathful
[Ones]: the Victorintis One,* the Destroyer of the Lord
of Death,* the Horse-neckod King.* the Urn of Nectar;*
with the four female Door-keepers: the Goad-Bearer/ the
No(se-Bearer.^ the Chain-Bearer/ and the Bell-Bearer; *

[from oi stupS^Fly]'-i-' dcvtiTapcd FiiUy Pn all

■Uribul^ of pcrTHecticH] [nr nvoral viiluca)] ^

^ Between this bar and tho bar in the sentcDCC lotJowinf is conttlti^ tht
Irafi^laUon of the Tibetan teal *& Ulc upper folio- (s^a) of our FrnntHpicCo.

■* Teat: (prun. Nam-par-gyal^va^ i SVt, S^ijayig- ^Vic-

Io4'Io4b [One.] \ Uic Door-keeper of the East,

^ Tcit: Gtktn'j^-gs^ud-^fia{pron.Shm-^-3k£d-fi&)i Skin l^jmlRflaid r 'Dcatreyer
of Tanaa (Death) V ihe I>oar-keepcr of tbc South, a fomi of Shiva, mod the
wrathful aapect of AvibokitOihvara, He, an a WrathfaJ Deity, pemniSea one
of the tea fomij; of An^tr (Ti!L K'ror-be —pnHt. T"-o-bw :

* Tati Ria^mgttM^tgyiil-pQ{pmn. Tam diM^'ai-pe)tSk%^Haysg¥fvaz 'Horae-
oeebed Kiop the Dour-beciHr of the Wcai,

* Teat: (pixiD. : Skt ^[He

who ii ihc] Uni ef Hectar', whoOe divine fanotioQ is to tranamutc aJ things icto
DcetarCin Utc esoberir senK of Tantrtc YcffM)^Amfpa nicaniD| ^rteciar* eJtOtcfi-
cally, and^ Uotcrpoillyp * VDidnc&i\ He la the Dwr-keeper ofUK North.

* TeitJ (pron. SkL ,/f n^Msild: ' She holding the

Gaul \ Ihe tkgJkiL or f^nmle eouDte^ka^t. of Mjdya,

' ToKt: Zkag^fa-ma (proo. Zhag.p0-ma} : SkL PiWkadkari- ^Shc hoEdiuff
the Nodk;'^^ the *Jkmkti of YamAutaLka^

* Teat: [pron, nw) i Ski, PkJm^mgkJkaSdt * She

holding the Chain \ Ihe i^ioM of HayagrEva.

* Teats ^pron- : * She holding the

BcU \ the aAftb of AjnnLa-Dlilra.

AU the Doof'kecpcn and thnir aMfu pweu occuU sigaideance in rtlalbn

PART II] MAJyPALA OF PEACEFUL DEITIES 121

a^loiig with the Buddha of the Divas t named the One of
Supreme Power,^ the Buddha of the named [He oT]

Strong Texture,® the Buddha of Mankind, named the Lion
of the Sh^yas, the Buddha of the brute kuigdomp named
the Unshakable Lion, the Buddha of the Pnias^ named the
One of Flaming Mouth, and the Buddha of the Lower World,
named the King of Truth —^[theise], the Eight Father-
Mother Door-keepers and the Six Teacherthe Victorious
Ones—will come to shinty too.

The All-Good Father, and the AlhGood Mother/ ihe
Great Ancestors of all the Buddhas: Samanta-Bhadra [and
Samauta-Bhadra], the Divine Father and the Divine Mother—
these twOj also will come to shine.

These forty-two perfectly endowed deities^ issuing from
within thy heart, being the product of thine own pure love^
vriil come to shine, Know them.

O nobly-born, these realms are not come from somewhere
outside [thyself]. They come from witlib the four divisions
of thy heart, which^ including its centre, make the five direc¬
tions. They issue from within there, and shine upon Lheei The

to tlie fffur dirrctioiLi and lo the (or cxincluve of detiica] to which they

belong. Aa Tuilnc faith-jlinrdin^ deities (Tib, ! Skt. Dhitrfun^iay

they niTilr with. nodhiaa.tlv4S. They ajnibfttiits, too, the fcrtir tfvwiu.il ot
ful flssttwUs employed by niv^ClC Beings fer the salvatioci of sentient creatures
(or wlwfli nsialcind are the highest), which nre : Ceinpeasicn, FnniillffMi, Lnvc,
nnd Stena jEifetii!^.

^ TcatE^ Dvattg-po-r^y^-^jrftt (pron. : ^powerftJ One of m

Hundred Seerificea*: Sfct. Sftfat JCmiw, a ftime oJ frni>a (^[Oflc of] Sttpremc

Powee

* Text: (pron. T'Aag-JWjf^-fw) : ‘ [He of] Stfeng Texture *

CSkL Pnw^nnr}: e nmiiie rtferrifig eiihcr lo ihe bodily StrcngUi of, or else to the
zoal of TTiHi i worn by, th.is Lort^ otthc AJUfil’'^Au, the werlii wherein wfl.rfvfs
u the pfednaiEiient pofiiiou of eiiiirtencc-

* Teti: Ipron. : Sht Dkawm4-R^jii

^ Text: AiSpi^m-W fg-irte Ujron*iTilnrii ftesw ^All-Cood Uelher^ SkL

SntoflMThe Tantrifi School holds lluit every deity, even the Sujjreme,
hu its shakit\ A few dcitiH are, however, cspnaonly dc|dcled xfreM'-less—fw
cumpJfl^ UiSjusbrli or UslijughosliM (ice p. US'*); though there miy be, M in
the enwim fit-j" af thM I^raJttd-PJrj$iwat^ (often CAlied. the Uo[her)i which this ditity
bold% uame fiyoibotk Teprcscu latioti of s lAuAifiu This is, ■ppHrenEly, a doctriee
of univenat dualism. In the final aoxly«is« however, *11 pabra of oppewites beiog
viewed U hii^ 4 ;ng a Single Sonrec—in the Voidness of the D^ 0 rma^Kdj 9 —ihit
apparent dnali^ h«(HlicS monism-

HiS

R

i%2 BARDO OF KARAf/C ILLUSIONS [book i

deities, too, are not come from somewhere else; they exist
from eternity within the faculties of thine own intellect.^
Know them to be of that nature^

O nobly-bom. the size of all these deities is not large, not
small, [but] proportionate, [They have] their ornaments^
their colours, their sitting postures, their thrones, and the
emblems that each holds.

These deities are formed into groups of five pairs, each
group of five being surrounded by a fivcToid circle of
radiances, the male Bodhisattvas partaking of the nature
of the Divine Fathers, and the female Bodhisattvas par¬
taking of the nature of the Divine Mothers. All these
divine conclaves will cotne to shlire upon thee in one com¬
plete cnnclavc.* They are thine own tutelary deities,^
Know them to be mich.

O pobLy-bonip from the hearts of the Divine Fathers and
Mothers of the Five Orders, the rays of light of the Four
Wisdoms united, extremely clear and fine^ like the rays
of the sun spun into threads, will come and shine upon
thee and strike against thy heart ,

On that path of radiance there will come Co shine glorious
orbs of lightp blue in colour, emitting raySj the DA&rma-
D/iafu \V isdom [ itself] ^ each ap peari ug like an [averted
turquoise tupi surrounded by similar orbSp smaller in size,
glorious and dazzling, radiant and transparent, each made
more glorious with five yet smaller [satellite] orbs dotted
round about with five stany spots of light of the same
nature, leavij^ neither the centre nor the borders [of the
blue light^path] unglorified by the orbs and the smaller
[satellite] orbs.

1 AccDnling to ihc 'OT Nortb^m Bu^ldhlun, mmn Ek, la the sens?

iraplicd by tlic mjataokl philcsopbici of Egypt and Greece, iLe micro^

COfl-iia of ib^ iaiki:fwanq.

^ Text i (pjoii- t 5kl. L e. codcUtc at deiliek^

* Tbi Tatekry Deities, tex), la ibe lut eiuJysis^ ire tbe vi34lMluaUoi&k oF tht
penoQ bclievifif^ ia tb«m. 7^ tbi! the ' De-^tix ore btil

kymboU repro«tiiia| tbe vaxioui tbiafs wbicb aettir □□ ifac Patb, suefa ab the
btiprul itapulM* aad Lbe lUkpnied by tfaclr racsos*^; md ibfL ^abauld

daabtk alike as Eo the disiiuLj of thoc Dentist obc kAy The PilllrEl k

Only ibe recoUrctiDS of tbe bodj^' aad remccibcr that the deltlel COnstltUlc iht
Pkth* A, Avkk^n^ Tfltttrik Tafs, Loadop, i^ig^ siL 41)-

PARTii] LIGHT-PATHS OF THE WISDOMS

From the heart of Vajra-Sattva^ the white light-path of
the Mirror*like Wisdom. white and tran^pareott glorioua
and dazzling, glorious and terrifyingt made more glorious
with orbs surrounded by smaller orbs of transparent and
radiant light upon it, each like an inverted mirror» will come
to shine.

From the heart of Ratna-Sambhava, the yellow light-path
of the Wisdom of Equality* [glorified] w'ith yellow orbs
[of radiancejt each like an Inverted gold cup, surrounded
by smaller orbs* and these with yet smaller orbs, will come
to shine.

From the heart of Amitibha* the transparentt bright red
light-path of the Discriminating Wisdom, upon which are
orbs, like inverted coral cups, emitting rays of Wisdom^
extremely bright and dazzling, each glorified with five
[satellite] orbs of the same natme,—leaving neither the
centre nor the borders [of the red light-path] unglorificd
with orbs and smaller satellite orbs,—will come to shine.

These will come to shine agaiiist thy heart simultaneously.*

O nobly-bom, all those are the radiances of thine own
intellectual faculties come to shine. They have not come from
any other place. Be not attracted towards them; be not
weak ■ be not terrified i bnt abide in the mood of non-» thought-
forenation,® In that state all the forma and radiances will
merge into thyself* and Buddhahood will be obtained.

The green light-path of the Wisdom of Perfected Actions
will not shine upon thee, because the Wisdom-faculty of thine
intellect hath not been perfectly developed.

O nobly-bom* those are called the Lights of the Four

*■ £ic]li or mysbciLl rmdiaiaceS aynibolizM the pAEtiiculMr Bodhttf or

Wivlom, qumlity hqX Buildiu wfacDtc H Ab-ineaL In the TibiStU: or our UmE
tbcrc a bere inch ferveuc^? in the poctirMJ deKCiptian of the Light-petliA that the
tfMssIfllor* in order in Tender Mnetbu3^ af the beAUty cf the cdgitill
csfijiyed levcnl reniderii]^* of which Lhe icCEiii rebderto^ il the ebteomc.

* ^Thc iDood cT non- thoughl-r«nafllion * ib AtLuned In Thb

ilatE^ rc^ird^d id the priinonliii stMlJc or Mlndi iB iilLiatnled by the ibliowtug:
figures ^ lon^ mb a m*n iflnstt on m liTtr pmiveiy syiamiti ta the carrentt be
IB wried iJan^ smoodily; but if he ittcsiptl tCi frup Bn effect &Ked U3 the
WSlhHf the trMDq ulUity of molien Is brukeur Simillriy, ihflu^h.t-^forwsi.tioji
■rreiti the luluirml flow of the ramd.

124 BARDO OF RARmC ILLUSIONS [BOOK 1

Wisdoms United, [whence proceeds that] which is called
the Inner Path through Vajra-Sattva^^

At that time, thou must remember the teachingfl of the
settJi^‘f3ce-to-race which thou hast had from thy
If thou hast remembered the purport of the seltings-face-
to-face, thou wdlt have recognized aU these lights which
have shone upon thee, as being the rtfiection of thine own
inner light, and, having recognized them as iutimate friends,
thou wJlt have believed in them and have understood [them
at] the meeting, as a son understaudeth his mother.

And belicvmg in the unchanging nature of the pure and holy
Truth, thou wilt have had produced in thee the tranquil-flowing
Savt^Ai; and, having merged into the body of the perfectly
evolved intellect, thou wilt have obtained Buddhahood in the
whence there is no return.

O nobly'bom, along with the radiances of Wisdom j the
impure UJusoiy tights of the Six Litkas will also come to
shine. If it be asked, *What are they?* [they are] a dull
white light from the a dull green light from the aiuras,

a dull yellow light from human beings, a dull blue light from
the brutes, a dull reddish light from the and a duli

smoke-coloured light from Hell A These six thus will come
to shine, along with the six radiances of Wisdom j whereupon,
be not afraid of tiof be attracted towards any, but allow thy¬
self to rest in the non-thought condition.

^ la the tTmaaccndcDEHl State of ihiS HJuminatiDD of Buddbatmod, era the Inner,
ar Secret, palil^ into V^rm-Sattva perf«i in at-aoc-tnent^ all tha Peaceful k£\4
Wrmtbifal Peltia of tic I^ter w^dJd deacfibcd by OUr teatf in *13^ onc-
hondred and ten,—tbrty-lwn in the hEort^xanEm, ten in the ibrHt oentre, and
fiftyill bnuA-CEntna- pp. a]7-S.]l

^ Hicfc arc lm:»acilib£e diflerenm between ihn cnlom asaigned tn IbeM
lifbl-paiha in tfac Bloclc-PHht ^asb} wnd io ttir US. Tbc BlDeJc-IVinI
th«« JI9 reUewa : vridtc, frwn ibe dms ird, from the bluit, from

buttun bein^K ^rcec. Tram the hnjlca; yellow, frcjn the J^nelda ; amokc'
cvlnufed fjcua UclL According to the innaklor, ihc colomra LhoLdd camapond
to the calonr of the Buddha of caeh thus ; dfvaj white; green ’,

Homan, yellow; b^utc^ bloc; red; Hell, anDke-calomed ot black.

Therefore, Ihe Block-Print Lb wroUff In nH save the fir^t and ]ait; tad the
MS. is wrenf ia aBsi^nin^ dull blue to the human and black or Emoke^lotired;
to Ura aniaial wodeL On fidio 03. the US. cortecllj yellow to ihe

biUnan worid ligbE-piltilr The ncccsaaiy tnrfeCltOftB bave been made m iHe
IraiuJation herein and 10 Ihe eWTtapondane (laBsagc^ io fblie ifd TolkhwinEi

rARTii] LIGHT PATHS OF TUE WISDOMS i%5

If thou art frightened by the pure radiances of Wisdom and
attracted by the impure lights of the Six then thou

wilt ass nrne a body in any of the Six. and suffer

suric miseries i and thou wilt never be emancipated from the
Ocean of San^sdra, wherein thou wilt be whirled round and
round and made to taste of the sufferings thereof,

O nobly-bom^ if thou art one who hath not obtained the
select words of the guru, thou wilt have fear nf the pure
radiances of Wbdom and of the deities thereof. Being thus
frightened, thou wilt be attracted towards the Impure ^nftgsdric
objects. Act not so. Humbly trust iu the dazzling pure
radiances of Wisdom. Frame thy mind to Cuth^ and think,
* The compassJOiiate radiances of Wisdom of the Five Orders
of Buddhas ^ have come to take hold of me out of compassicin i
I take tefuge in them/

Not yielding to attraction towards the illusory lights of the
Six but devoting thy whole mind orsc-pointedly towards

the Divine Fathers and Mothers, the Buddhas of the Five
Orders, pray thusj

* Alas! when wandering in the S^tugsdra through the power

of the five virulent poisons/

On the bright radiance-palh of the Four Wisdoms iinitcd.

May [I] be led by the Five Victorious Conquerors,

May the Five Orders of Divine Mothers be [my] rear-

B^rd; _

May [I] be rescued from the impure light-paths of the Six

LifJtas ;

And, being saved from the ambuscades of the dread Bard^,

May [I] be placed within the five pure Divine Realms.*

By thus praying, one recogoizeth oue^s own inner light j

in® ^ Thottih lioliflVc |Hi«e4 inlD Hippmoa (cr #lt»Sivt<i t UudUhAB.

* The -rinilcntpciPKfla, wtikH, lXti= d™g^ prtU hind tP

the aulTtrinEB of ciialonCc within Uie confines oT the Si^ jLoiwr *ro: luaEj
bfltrod^ ftupiditVH pride or cgoianij and ,r . * .

- TtXtz t^seir^J + jAW or - iBJSor-hiht ,

tboughtB or idoea ippoaring in the rpdiincc of the conscurtwaefla-pr nc^e.
Tht fbrdb stjite ia the aficr-deAlfa drtJUil slito foltowipp ihc w^ting or vin^
gn- fjT -t h 01 espiiincd So EHir 1 nlrodufition [pp^ sfiff+Jj iht who e

136 BARDO OF KARMIC ILLUSIONS [book i

andt merging one's self therein, in al-one-tneiitp Bnddhahood
IS atiaincd: through humble faith»the ordioary devotee cometh
to kiHJw himsdrp aud obtaLneth Liberation ; even the most
lowlyi by the power of the pure prayer, can dose the doors of
the Six LekaSj and, tn undcrstandiiig the real meaning of the
Four Wisdoms united, obtain Buddhahood by the hollow path¬
way thfoogh Vajra-Sattva.*

Thus by being set face to face in that detailed mannerj
those who are destined to be liberated will come to recognize
[the Truth] ;■ thereby many will attain Liberation.

The worst of the worst, [those] of heavy evil kamta, having
not the least predilection for any religion—and some who have
failed in their vows—through the power of itarmk illusions,
not recognizing, although set face to face [with Truth]j wUl
stray downwards.

[THE SEVENTH DAY]

On the Seventh Day, the Knowledge-Holding Deities, from
the holy paradise realms, come to receive one. Simultaneously,
the pathway to the brute world, produced by the obscuring
passion, stupidity, also cometh to receive one.^ The actting-
face-to-face at that time is, calling the deceased by name, thus:

mm of Ihe T^^dof leaching: U to *w*]ceii Uie Dreamer W Reality—tfi

k lupTdniumiaJic Stale of conkCMtuflosa, to an anmkllAtion of aU banda of
s»tii^5»pw eadatcnce^ to Perfect Etifl Ephten mont,. BuddhahooEl

I Vaira-Sall¥&, ms a flymbolac deity, the rellOK of it vistllJEECil^ in

TUMtan occoji rituiki AA inlerMlJy tkiiodii. Aa Sndl, he refircKntl the

VoMf ooticertiinf which there trt rnmny UeAtisa with elaBorAle coramealarieSi
esficntially dOtOric. TbrOtigh %'ajrft-SllttvA there lies a ceruin pathway to
Libcnlian^ be bdn^ the emboditnctit of All tiK one-huodrod JUad leo deities
cufl^tuUof the titaifdaia at the Peaccfol mad Wralllful Ottel (see pL 104^). To
tnead Lbt9 pAth snocgl^fuity, ibo Neophyte must be loslrncted by the HierophaOE^

* HiEs Tmih id Out there is no realily beblact may at the pbeDomcnA of Uie
Ban£o ttlaDc, SAVie tlM illoaiohl Storod ap in aa^s own DLiod as acereliDag bum
MHgm^ric upeiieziecs. RcfxignitiDh of thtl AutooLilieAlly fives Ubentiaa.

* As ibe gross physical aloma i^f A Hfe-dcAOTtod butnAO-plase body gnduaUy
kepAnite and ^ to IbEii' appropriate pluses, Soliic U gaAcA, AoeUc ia flaids, leme
MS aohdA, H on the alker-deatli pLase there cdedcs sbont a EmduaJ dispeinian -of
the psychic or menu] Atoms of the Mmado ikou^bt-body, each propensity—■
directed hy lorwir affinity—EncvliAbly (ofniK to Ihat environment mont enneenial
to ll. Heneep as our tclt suggests, ibc bmte-puaiod OlUpkdity bu A aAltlial
tendency to grmTitale to the brute kiegdofs and become embodied theroiii ts
a diainttfrAlfriJ part of the mentiJity of iho dooCMOd- (See pp, 44 IT.)

PART II] KNOWLEDGE-HOLDING DEITIES J27

O nobly-bom, listen undistractedly. On the Seventh Day
the vari'Colotired radiance of the purified propensities will come
to shine, Slmultaneooslyi the Knowledge-Holding Detties^^
from the holy paradise rcaimSt will come to receive one

Frcijn the centre of the Circle [or enhaloed in

radiance of rainbow %ht^ the supreme Knowledge-Holding
[Deity], the Lotus Lord of Dance, the Supreme Knowledge-
Holder WhQ Ripens Karfftic FmitSj radiant with all the five
colours^ embraced by the [Divine] Mother, the Red DdAmf,^
[he] holding a crescent knife and a skull [filled] with blood,^
dancing and making the of fascination,* [with hts right

hand held] aloft, will come to shine-

To the east of that Circlep the deity called the Earth-Abid¬
ing Knowledge-Holder, white of colour, with radiaat smiling
countenance, embraced by the White Dakiuii the [Divine]
Motherp [he] holding a crescent knife and a skull [filled] with
blood, dancing and making the rimdrd of fascination, [with hb
right hand held] aloft, will come to shine*

To the south of that Circle, the Knowledge-Holding Deity
called [He] Having Power Over Duration of Life, yellow in
colour, smiling and radiant, embraced by the Yellow BMkim,
the [Divine] Mother, [he] holding a crescent knife and a skull

^ Text: (ptosu lialdine^ knowledge

Thcae delHea ire purely ThuIHc. 73 ^)

* Tlie pakinJis (Tib, Mkfiak kgru-ma [er ' Sky-tper^ : SkL filry-like

goddesses posBeBsieig pecuJkir oraruit powers ^or good or for evil, ire, llsov
purely TlBtrici itid, b 1 luclh, Ihey irc invokod in Oiost of the cktef ritOflli of
Nortber?) BuddhiiEiiL (Sec p. lan*.)

* Elotcricdly, ikuH (wlitrh fa hutnin), ud tbe blood (iIm hbltiln) fUUng

iL, m One Sens#, reninKtuion of hunun life, the up of the

Mif'iniEnolmtion on Ihe CfO^s of the world; md in Ibe mMi'TifMJ of
LimiisEn there ire resemblanecs bclwetn the blood (lynboliied by a red Said]
in the ikuIL and the wine (xs blood]^ in the chilkce -of tbe Chrialian ConliVlUAton-.

* A mWrd ia a myiUc sign made by |l«turing the hind ind finpera or the

body. Same mttdrd* arc died aa ai^i of reco^itinn by dtemhera of oecolt
fmtcmitJei, irter the nujincr of lhe Maionlc hxod-claap. Others, cbieOj
employed by aa bodJJy poalurco, ihortncifCtlit or otherwiie chalice the

Au^etk cnrreilts of the body. FfaciiDE the tip ef «ie finder ^aiust. the tip of
Bnother in mudr^ cOAtrofai likewime, the bodily forret, or Ufe-^urrenti The
HtWnii of Ikidi^ltlon 11 of tfafa lut iort, bdng made (with the hand} by
the iccoiid filiper touching tbe thumbs the bdex-finfer xnd the little Sh^ej- held

and the third Snfer folded in the pilm of tbe bud.

128 BARDO OF KARM/C ILLUSIONS [eook T

[Atled] with blood, dancing and making the mndrd of fascina-
tioRp [wslh his right hand httd] will come to shJne^

To the west of that Circle, the deity called the Knowledge-
Holding Deity of the Great Symbol,^ red of colour, smiling
and radiant, embraced by the Red Bdkini^ the [Divine]
Mother* [he] holding a crescent-knife and a skull [filled] with
blood, dancing and making the mttdrd of fascination^ [with his
right hand held] aloft, will come to shine.

To the north of that Circle, the deity called the Self-
Evolved Know ledge-Holdeti green of colour, with a half-
angry, half-smiling radiant countenance embraced by the
Green Ddkiftfy the [Divine] Mothert [he] holding a crescent-
knife and a skull [filled] with blood, dancing and making the
maJrd of fascination, [with his right hand held] aloft, will
come to shine.

In the Outer CLnde, round about these Koowledge-Holders,
innumerable bands of 4dkims^ — dakims of the eight places of
cremation, d^kinis of the four cJasseii^ ddkinls of the three
abodes, ddkiuis of the thirty holy-places and of the twenty-
four places of pilgrimage,*—heroes, heroines, celestial warriors^
and faith-protecting dciticSp male and female, each bedecked
with the six bone-ornaments, having drums and thigh-bone
trumpets, skull-timbreU, banners of gigantic hnnian[-Iike]
hides* human-hide canopies, human-hide bannerettes, fumes
of human-fat incense, and innumerable [other] kinds of musical
insi rumen ts, filling [with music] the whole world-systems and
causing them to vibrate, to quake and tremble with sounds so
mighty as to daze one's brain^ and dancing various measured,
will come to receive the faithful and pqni$h the unfaithful*

^ See p, 1^5^

* Hcffrla the tre repftsejat^d Ukc vnriEiua orders of fkiry-]|lc« beuiffft,

Mine dwcllilig in one plict^ some in nnolbcr. Tlie ciE^l pla™ of CftMtinn
ire the Gi^l^t known to Hindu mythda^y j the IhrK *bodcaarc the hHrt-CnCtret
the Ihrtmt'centre, nnd the hrain-evntre, m-er whkh, esoterlMHy ipcaking^
cedain [la tdie pcf»ai£caltna of the psychlc liorcci realdeni in eich

ccalrc) prraidc, j lut u nUicr preside OTer tbe b&ly^plicea imd ptnee^ of

pil^TTIU^

^ Tbit tRj hides of in order of dcEDoniiciil becnfl liivin^

bunum fonn and possessed of ccrimm stddhis fl. e. Bapemormil powera^x

^ TibcUn iijHoi, in ehomtlDf^ tbeir lilaflli. Employ seven i^or eEghl) iajrla

PART U] WISDOM RADIANCRS TI9

O notily-born^ finn&-coloutctl fadiciriccs^ of of the

SifTmltaneou^Iy-Bom/ whicli are the punfied propen 5 ities,
vibrating and dazzling like coloured threadSp flashings radianij
and ttansparenti glorious and awe-inspiring, will issue from
the hearts of the five chief Knowledge-Holding Deities and
strike against thy heart* so bright that the ej^e cannot bear to
look upon them.

At the same time^ a dull blue light from the brute world
will come to shine along with the Radiances of Wisdom.
Then, through the influence of the illusions of thy propensities,
thou wilt feel afraid of the radiance of Ehe five colours ; and
[wishing to] flee frotn it. thou wilt feel attracted towards the
dull light from the brute-world. Thereupon, be not afraid of
that brilliant radiance of five colonrs^ nor terrified 5 but know
the Wisdom to be thine own.

Within those radiances, the natural sound of the Truth will
reverberate like a thousand thunders. The sound will come
with a rolling revt-tberation* [amidst w'hich] will be heard■
^ Slay I Slay!* and awe-inspiring Fear not. Flee

noL Be not terrified. Kikjw them [i. e. these sounds] to be
[of] the intellectual faculties of thine own [inner] light.

mslrumenta i big druma^* cymbAls {comtuanJj oE" brass]* coneh-ibcIlBj
bcUa (like Ihe haii4bcLk i™l In Uic Chmturn Tkiaas Senicc), tiinhrrSs, a^ll
cUrioncts (wundmg likfl Highland ba.^ipei)i big munpCti, and humma Uiiffh-
bore fi-umiKla. AUhcHJ^fh ihc coenbined acimdi of ihesc a« to

from btmg mcludiaui, the /d#™ inabtain lhat they p^ychicalty pradticc In the
devnlst an attitude af deep vOUeratlon fltnd raitJl* bccau^ they arc ihfl coniit^
parts of the natural sounds whkti one's own body la heard pr^uemg wbeo the
arc pot Iri the ears to ahnt oul cat^msl sounds. Stopping the
there arc heard a thudding sound, like that or a his drum hs inff ^ 9

a dashing wund, as of cvmbala; n sou^hin^socmd, as of a wind mOtiBn,
a roreat—as when a coBch-ahell h bSown; a ■* i^dla; a liiarp tappine

sound, as when a limbreJ ia a »omn3, like that of a tianooct;

a basx moaii.ing ioifiidt as if oiade with a bE§ tnimpet J and a *hri er lOitn , as

4f a thi^^boae trunapcrL. i l - ■ -

Not only ia Uiks EDtcrDstln^ aa a theory of Tihctan sarrEd sn c, ^ul it
the duo io the cMtcrlc ictcrpreEalioo of the symbolical nalural Bosin4a o tu
(referred to in Uie aecood parafraph foUotfiiDCT ebewhtre in ear ea
which are said lo be, of lo proceed fronij the intdketual fanilUes withm the

human mEnfiality^ , ,, .

» Thai ii, ihe Wisdom which is hern si m uJtaDcoUliy with the aducvcdicnt

of Uecogaiiioq : the SimnlLanccHady-Born Wladonii

* See Addeoda, pp, aao- 2 ,

»Sti

S

J30 BARDO OF KARMIC ILLUSIONS [book t

Be not attracted towards the dull blue light of the brute-
world ; be not weak. If thou art attracted, thou wilt fall into
the brute-worlds wherejn stupidity predoimnates, and suffer the
illimitable miseries of slavery and dumbness and stupidness; ^
arad it will be a very long time ere thou canst get out Be
not attracted tov^-ards it. Put thy faith in the bright, dazzling,
five-coloured radiance. Direct thy mind gne-pointedly towards
the deities, the Knowledge-Holding Couquerors, Think, one-
pointed ly» * These Knowledge^Holding Deitiits, the

Heroes, and the have come fre^m the holy paradise

realms to receive me; I supplicate them all: up to this day,
although the Five Orders of the Buddhas of the Three Times
have all exerted the rays of their grace and compassion, yet
have I not been rescued by them. Alas* for a being like me I
May the Knowledge-Holding Deities not let me go downwards
further than this, but hold me with the hook of their com¬
passion, and lead me to the holy paradises/

Thinking in that manner, ooe-pointedly, pray thus:

ye Know ledge-Holding Deities, pray hearken unto me;

Lead me on the Path, out of your great love.

When [I am] wandering in the because of intensi¬

fied propensities.

On the bright light-path of the SimuUancotisIy-born
Wisdom

May the bands of Herocs/the KnowIedge-HnldeTS, lead me;

May the bands of the Mothers, the Pdkirds, be [my] rear¬
guard ;

May they save me froni the fearful ambuscades gf the Bnrdffj

And place me in the pure Paradise Realms/

Praying thus, in deep ikith and humility^ there is no doubt
that one wLli be born within the pure Paradise Realms," after

1 a, p. ia6».

* Tbc d«eucd p hiving by bdw TiUcn la Imvncr ud lower align of the Bar^j
looltl to tbo buvcQ-w^rlila (which w.n worldj of cmbodiracDl within iht
TMlhcr thu to wli iofa ia mm m pl&cfi of

Although, theorctiically^ I^irvonm u cvftr mJiohlE Udiu aiay iht SardOi

prjLctkiny, for th-c crdlinry dcToicCj. Ifc ii oot, mcritofioua Agiwo being'
uudcqiulc ; hepte the /oma or reider *Tiiia tt moiling the bat of the

ainution in wfakh, It ia jissmnedi the deceaKd IneviUhly inda himmr-lf.

P^iRTrr] THE WRATHFUL DEITIES

being cnetgcd, tn rai*ibow*Eght, into the he&ft of the Know¬
ledge-Holding Deities.

All the pandit classes, too. comity to recognize at this
stage, obtain libciation ; even those of evU propensities being
sure to be liberated here.

Here endeth the part of the Great TAodtfi concerned with
the setting-face-to-faceoF the Peaceful [Deities^ of tlie CAiftiyid
Bardo and the settii^t-faee-to-face of the Clear Light of the
Ckihhai Bardo.

[THE DAWNING OF THE WRATHFUL DEITIES,
FROM THE EIGHTH TO THE FOURTEENTH
DAY]

[[NTEODUCrlOM]

Now the ma n ner of the dawning of the Wrathful Deities b
to be shown.

In the above Barda of the Peaceful [Deities] there were
seven stages of ambuscade. The settiog-face-to-face at each
stage should have [caused the deceased] to lecogiuze either
at one or another [stage] and to have been liberated.

Multitudes will be liberated hy that recognition; [and]
although multitudes obtain liberation in that manner, the
number of sentient beings being great, evil karma power¬
ful, obscurations dense, propensities of too long standing,
the Wheel of Ignorance and Illusion bccomcth neither ex¬
hausted nor accelerated. Although [all be] set face-to-face
in such detail, there is a vast preponderance of those who
wander downwards unliberated.

Therefore, after the cessation [of the dawning] of the Peace¬
ful and the Knowledge-Holdup Deities, who come to welcome
one, the fifty-eight flame-cnhalocd, wrathful, blood-drinking
deities come to dawn, who are only the former Peaceful
Deities in dianged aspect-—according to the place [or psychic-
centre of the ^iir</<i-body of the ^deceased whence they
proceed]; nevertheless, they will not resemble theni.^

' tJj. to liu time, the fifty-two Pemccfnl *nA KBOwledce-Hcldi^ PeiUrt,
uuniUona l^n t3i« heart ind thruMt pajchit-eentres of U** Dar^ y O '
dMcurd.have d«wo«l. The Wialifol '™*

13^ BARDO OF A^ARAHC ILLUSIONS [book i

This h the Bard^ of the Wrathful Deities ; and, they being
influenced by fear* terror^ and awe/ jiecog;nition becometh
more difficult^ The intellect, gaimng not in independence,
passcth from one fainting state to a round of fainting states,
[Yet], if one but recognize a littleJt is easier to be liberated
[at this stage]. If it be asked why ? [the answer is]: Because
of the dawning of the radiances—[which produce] fear^ terror,
and awe—the intellect is undistractedly alert in one-poiotedness;
that is why»"

If at this stage one do not meet with this kind of teaching,
one's hearing [of religious lore]—aJihough it be like an
ociran [in its vastness]—is of no avaiL There are even dis¬
cipline-holding abbots [or MiM&m] and doctors in meta¬
physical discourses who err at this stage, and, not recognizing,
w^andei' into the Sang^ara.

As for the common worldly folk, what need ts there to
mention them I By fleeing, through fear, terror, and aw^e, they
fall over the precipices Into the unhappy worlds and suffer*
But the least of the least of the devotees of the mystic
doctrines^ as soon as he sees these bbod-drinking
deities^ will recognize them to be bis tutelary deities, and
the meeting will be like that of human acquaintances. He
will trust them i and becoming merged into them, id at-one-
ment, will obtain Buddhahood*®

Etc brun psychk<eti.tre i thej one the exciti^, or rcHcX fonilSi of Ihe

PeKcful DciUca (who, when rDntnltcd wilt tbrir wnUilul aspect^ mcludc
ihc Knowledge- Holiliiif t3vitica). (5rc eind ol 7 - 9 ^)

*■ TKc fear, lorror, lud awe ^or tkadn^tiaD]— an the part uf the dece*M:cl dn
beboldin^ the ddties—Arbc onJy tn the caae of tiic andifLory deWitce:^ who, as
the text ciplaiiu, lua not had adequale timnjiiif, ere dcalB, to enlblt him
tfi nec^nife the Bardo as siieh, tenoicdi^kly Upon dyLog, and beyond it
For fhe in yoga, who mu t«b« tb* Barda 'by tht forelock**« the text

pufU it (p. 1 M), maalerioE Dexlb, who knows th^l ell xpp«r|t±aiul ippeAr-
xAces uniraJ and poweHeu, both Iti this world and In all other worldOi^
there is tio Bowda to ciperiejioe ; hla foal la cither an intmedLgle *nd conaeJoys
rebirth amon^ men nr in one of the peradilc rcallOi, Of, if he be reilly ripeoed—
which would he PH czModiDfEly rar* circynkUmee—

* Nu Hooner doca one ndianca oeilM than aocther daWai [ the dcCWed not
havinir a momen I of diatncUon, bi& int dlmt beConaea conccDtxaledlj (L e, onc-
pcintedly) bIcfL

* The bleed KymholizM aaagiarH exiatcacc \ the blEK)ddrmking'^ the LhlrsUns

for, Ihe driftkm* of, and ihe quenching of the tMnt for, cXiJlefiCE.

PAhJli] THE ESOTERIC DOCTRINES m

By having meditated on the desciiption of these blood*
drinking deitiesi while in the humai] worldj and hj/r having
perfotDicd some worship or praise of them; or., at least,
by having seen their painted likenesses and their images, upon
witn^iug the dawning of the deities at this stage, recognU
tion of them will resultf and liberation. In this lielh the art^

Again, at the death of those discipline^holding abbots and
doctors in mc^taphysical discourses [who remain tininstructcd
in these Bardd teachings], however assiduously they may
have devoted themselves to religious practices^ and however
clever they may have been in expounding doctrines while
in the human world, there will not come any phenomenal
signs such as rainbow-halo [at the funeral-pyre] nor bone-
reliques [from the ashes]. This is because when they lived
the mystic [or esoteric] doctrines were never held witbiin
their heart, and because they had spoken conicmptuously
of them^ and because they were never acquainted [through
initiation] with the deities of Uie mystic [or esoteric] doctrines;
thuS| when these dawn on the they do not recognize

them. Suddenly [seeing] what they had never seen before,
they view it as inimical; and, an antagonistic feeling being
engendered, they pass into the miserable states because of
that. Therefore, if the observers of the disciplines, and the
metaphysiciaus, have not in them the practices of the mystic
[or esoteric] doctrines, such signs as the rainbow-halo come
not» nor are bone-rdiques and sced-Itke bones ever produced
[from the bones of their runeral-pyrc]; ^ these are the reasons
for it.

For tb? ekvAteft wbfl—even kI ihil sLage—nam be l3 resize tbAt Xhtsc

Kt thuA but iht iflJTsm’f pereoniStetiona oT Lis owu ptopcnHiEice, bufti from
lira! and dmnkcn lire, and wbo baa, in addlUoD, the suprtoac power lo
Cllcc Ihcin □DwaTcno^]j (lA IQ Bulwer Ljrtlflii'a Z^nmi the Neophyte to aoraecd
Enuii tkee the * Dweller an the Tltreahold meeting them Iskc nid aC^OAMitencea,
end then toeing hXa perwiCiality in thera, enlj^blenmenE aS lo the troc ndlure of
ckil4eace dnwna, end, with ^ the AH-Pcrfect UlutnmatiaD called
fiuddhnlionil

1 The belief preinletit *10005 ilmOSt ell pcaples eince Immuncrwl linae, tial
»niwn^j] phenOB^ne ctMnmanly mark the dea^ (*4 Ihe birth) and ftECeraJ ol
a emt hero or aamt, also prevaili amnn-g the Tlbcianiawd the held

that aoch phEnafflena have a purely rmtioml eaplanalion, aoeh « oar leal
herein Furthermore, the f4mM mainUin tha^^ if a reputed aaiat be

J 34 BARDO OF RARAf/C ILLUSIONS [book I

The J&ast of the least of ffmntra/amc [devoteca],—who may
seem to be of vciy tirireliried manoers, imindustrious, untactfulp
and who may not live in accordance with his vows, and who in
every Ts^y may be inelegant in his habits^ and even iinabie,
perhaps, to cany the practices of his teajchings to a successful
issue,—let no one feci disrespect for nor doubt him, but pay
reverence to the esoteric [or mystic] doctnnes [which he
holdrth]- By that, alone, one obtaineth liberation at this
stage*

Even though the deeds [of one paying such reverence] may
not have been very degant while in the human world, at his
death there will come at least one kind of sign, such as rain¬
bow-rad iance, bone- imagesj and bone-rel iq ues. This is because
the esoteric [or mystic] doctrines possess great gift-waves.^

[Those ofp and] above, the mystic devotees

of ordinary [psychic development], who have meditated upon
ihe VLSuaiiaation and perfection processes and practised the
essences [or essence mantras],^ need not wander down this
far on the Bards, As soon as they cease to breathe,

they Will be led into the pure paradise realms by the Heroes
and Heroines and the Kfiowledge-Holders * As a sign of

reaily m saint, am&nf the chAined boaes fnHn Ms funcnl pyre tbcrc will be
rDund Hme shsped iate beautirul ffirim like kicsge&f szlcI that StdaH peaxklilcc
{or, H iht teicfc has it, secd-lihe) uodulei wUl appc^ir m the sdbes of the bases
cremated.

^ That ifl to i*y, the rsatcrie doctriEica bemg refiJixilble—because baaed
DD Tnilh iEK^r-^-Onc who fbUows or ewes reverences tfacm li, therehj, aSto-
nuticaily hronfht hito rapport wltlt very deiRsite psychic farces.

■ That ii to say, thoae devciees who hive in a iboroupfaly sdeiuific

manner, under a eompetont the iatanaliiHi of cerUln HCnd ifm/ws

Crtlled es sence iMflprfjTU. Eiamplcs af sneh mnifMaf nre; Mdirrf

//dfi tn ihe Jewel in the Lotus S * or ^Hail ta Him Who la the Jewel in the

Lotos! *); Sfiof^ Mum (* HaJl to the Lord of Speech I JfnHi ^ J

Vajfm P4m {* HaiJ to the Holder of the Doijet'*): the three esstace

of ^ The Three Fmtoctors ^ of LLmiisni j. the first bem^ the essaiec
Miortrmi of the Bodbksattvm CheeruAe (Skf. Atfaiaktia\ ^The Seer with keen
eyes V 'The Gresl Piticr^ the second^ UlRt of the Uo^IiLSjiUva JempaiysoE (SkL
'The of Wyatlo WluJoin^f and ihe third, that of ihc
Bodhlxattn Ckskdar (Skt, * The WleLder of the Thnndeihoh ^

■ CL the foikwinE pesHEe, from a prayer, on behalf of llie 4yiiiE pemon, io
Tki Boot o/ /Af Oi^ ef DjrmSf Chap. VI, Comper^o ed. {p, ^ 5 ): * When thy
aoul pasKlh mit of thy body, [may] Eladoas CompualcS of aOgelo COflie AE^nSt
thee: Ibe vietarioui hoet, worthy jadEes^ and senatarsof the holy apostles meet

FARTH] PATHS OF LIBERATION 135

this, the sky will be doudlcsa j they will tnergc into rainbow
radiance; there will be sun-showers, sweet scent of incense
[in the air]» music in the skics^ radiances; bone-rdiqnes and
images [from thetr funeral-pyre].

Therefore, to the abbots [or discipline-holders]* to the
doctors^ and to those mystics who have failed in iheir voivs,
and to all the common people, this TAifd^i is indispensahle.^
But those who have meditated upon the Great Perfection and
the Great Symbol’ will recogni 2 e the Clear Light at the
moment of death; and, obtaining the all

of them will be such as not to need the reading of this
TAdWol By recognizing the Clear Light at the moment

of deaths they also will recognize the visions of the Peaceful
and the Wrathful during the CAo/^yid Sard&j and obtain the
Sam5A^^a-Kdya; or, lect^iiing during the Sidpa
obtain the Nirmdna-KayiM; and, taking hirtli on the higher
planes, wiU, in the next rebirth^ meet with this Doctrine*
and then enjoy the continuity of

wilh thcc: the Ofcir, wlltle, ihininf eampany of holy cQ^rcS^ArSh with Ihft
vrctarich_-r Humber of eloriDut iMPlyrH, came abdmt liwe: the joylul company of
hoJy virgiQ4 rtCci^c tfacc: Bud the Worthy WlowBiLi p of holy patriarrhl 0|wn to
Uiee the place af r«t and jqyi and deeffl then to be unojig fh-eni that Ulcy he
everiastitiplyH*

*■ The fdma3 maintaizi thatr whpe mere g^oodaef and hook hnow^lcd^ are
desirahle in deVOtoei seeking Liheratiocir splrityaJ wisdom coupled with un¬
shakable taiU), and the selting aaide of ^ intellccluJdtaniat are bdtsp<n»able«
Obc of the precepts of ibc gCtat Tibetan t*yg:fel lo all tteophytea, ia ?

" DifEcult mdoed la it tn obtajn Lfbentloa through itUellectiial knowledge done;
through faith, LlbcraiCjaEi is caEily Dbtained+^

^ ^The Great Perfection' refera to Lhe fyudamcntal doctrine craeeraing Ihe
gaining of PerfEctioii qr Buddhahood M taught by the School of Gunt F^dms
Simbhara. *Tfac Creai Symbol (Tib, t SLL AfaAJ refers

tq an rthdent Indian tystem of rclatod to the Eamt Schoqt, but mare

eipedady practised liowada>l by the followers ef the senu-refooned ICargyutpa
5 ect, rounded in the latier half of thq elevcntb century by the learned
Tibeianyfl^i Harpa, who, having Jtojqurnod in Indil ai the diadplc ol the fiand^
A.lliLha and of Naropu, Atlaha'a discEple^ introduced the GC'Ht SymbDl intoTibcL
Milarepa^ tbc moat beloved of all Tibetan y^O, who wai i£^^pa'H auoeessor,
developed the practice of the Great Symbol and made it the foub-dation teaehing
of the Sect, (See pp. 7^-9.)

* If there be recognitkio of Reahly when it first dawna^ i.e- if the Dreamer In
caieicncc be awakened into the diFlne liate of the SoHitAp^Kdyt
during lhe Ck^N^ Barda^ the normal cycle of rebirth ia broke □ i and the
Awakcricd One returns vqlimtarily and fully con viona to Lhe husuto world- aa

136 nARDO OF /CARMIC ILLUSIONS [book 1

Therefore, thia TAd'ifal Is the doctnile hy which Biiddhahood
may be attained without meditaiigu l the doctrine liberating
by the hearing [of it] alone; the doctrine w^bich kadeth
beings of great evil knrjfta on the Secret Path [ the doctrine
whi<^ produccth difTercntiation instantaneously [between
those who are initiated into it and those who are not]:
being the profound doctrine which eonferreth Feffect En¬
lightenment instantaneously. Those sentient beings who have
been reached fay it cannot go to the unhappy states.

This [doctrine] and the Ta/td£^i [doctrine] when joined to¬
gether being like unto a mandal^ of gold inset with turquoise^
combine them.

Thus, the indispensable nature of the being shown,

there now cometh the set ting-face-to-face with the dawning of
the Wrathful [Deities] in the Bard&.

[THE EIGHTH DAY]

Again, calling the deceased hy name, [address him] thus:

O nobly-homp listen undistracted ly. Not having been able
to recognize when the Peacerul [Deities] shone upon thee in
the Bardo above^ thou hast come wandering thus far» Now,
on the Eighth Day, the blood-drinking Wrathful Deities will
come to shine. Act so as to recognize them without being
distracted.

a DkHjw tncam»tkoQ, to work Tar the upliftidf of nafikind- ti rcfCEnition be
dcliycd nil th-c Sidfla Barthy and tlic NirtndM-Kd^ \x kEt&Lnod, iMt ia but
K partial ftWAkcnuiEp nqt u m^cilDudcd ruliulton oT Reality, tbe StJpA Rarafo
beeng a mDch kawqr pLine ihmn ihe B&rdoi hut even then ther< wiU be

w&n the p'Cftt boon of ipiritmliy onlishtened birth on one ortht higher pknea—
odarn-foAtf, or the —und^ upon heinf bom anew in the

human world, the devotee wili uke Up, in viitoe of icquired prapeniiLies eaine4
in Ihe previOyA enrth-llirc, the atody or the mystic doctrines and

yOgU prietiEca from the point where it was bmkco off by d eath t hin hein^ Uio
Cuotiodty of itomiOi

^ Testj Biag^-groi a small XiibcEui work, eunsisliDf wlwlTy

of used aa an accoffi pROl Id the Marda Thodoi. If the deceased

djfcs kfbowiiag the mernirmr they, being powerrul talkmaiia, pivc him acre

pasaage throEigh the Bmrdo ud a happy rebirth* Very often a copy of the
(or perhspa merely aniaie of Its mpittfriaj copied on small strips of paper
and wound tofellier in a ttoy roU]i ii tied to the corpse asd bur&ed or huriad
with it—Just as a Copy of the Egyptian Sook ^Ski Drad was Ordloarily Eaterxed
with a mtifiiiny.

THH GREAT AlA^DALA OF THE KNO\M_El>GH HoLUlXU
ANU WliATHFL L DHlTIF?^

I?tscrib€<I on pa^rs xjrir-.T^Xt J2 7--^J

THM. jmRJE

THE iLTjJ.JfC SCEPTfcM
on page xM^iii

$7

PART iij DAWNITO OF HERUKA ORDER

O nobJy-born, the Great GJoHous Buddlia-Heruka,^ dark-
brown of colour; with three heads, six hands, and four
f«t firmly postured ; the right [face] being white, the kft|
red, the centrali ckrk-brown; the body emitting flames of
radiance; the nine e3^es widely opened* in terrifying gaze ; the
eyebrows quivering like lightning; the protruding teeth
glistcniilg and set over one another; giving vent to sonorous
utterances of *a-la-la' and " ha-ha', and piercing whistling
sounds; the hair of a reddlsh-j'^eltow colotirj standing on endi
and emitting radiance; the heads adon^ed with dried [human]
skulls, and the [symbols of the] suo and moon; black serpents
and raw [human] heads forming a garland for the body; the
first of the right hands holding a whcidt the middle one, a
swordj the last one, a battle^e; the first of the left handSp
a bell, the middle one, a skull-bowl, the bst one, a plough¬
share; his body embraced by the Mother, Buddha^Kroti-
shaurima/ her right hand clinging to his neck and her left
putting to his mouth a red shell [filled with bloodJ, [making]
a palatal sound like a cmcklmg [and] a dashing sound, and
a rumbling sound as loud as thunder; [eiuanating from the two
deities] radiant flames of wisdom* blazing from every hair-pure
[of the body] and each containing a flaniing darjf\ [the two
deities tagethcr thtisl standing vviih [one] leg bent and [the
other] straight and tcnsei on a dais supported by homed
eagles,^ will Come forth from within thine oivn brain and shine
vividly upon thec^ Fear that not. Be uot awed. Know it
to be the embodiment of thine own intellect. As it is thine
Own tutelary deilyp be not terrified,^ Be not afraid, for in
reality it is the Bhagavan Vairochana, the Father-Mother.
Simultaneously with the recognition, liberation will be ob¬
tained: if they be recognized, merging [thyself], in at-onc-

* TtZt J Iftruka (pron. Pnf-ifuti~pa :

* CrtiiEt GEorigm BU'dclli^-ltcruka.^

* Tcjiti tprgp. i^c

[remiilc] Buddha, MiflUr Wnthlal Mortflftr

* ThcM lire tbc £7^fnp^« of Indian *jid Tibetan mjrtJioliigy. Huey ore
^kpfETted wltb ai£lc head, md humm-bird body, havEnp iwii luiraan-liJfec artnSp
two Cflgic Wingi. knd two 4i|k ftcu SywhoIicHliy, tbey porsapiiJ oaofey and
upiralion, (Cf. p. It6*0

T

I3*»

j3 H BAKBO of A\AKM/C ILI.USIONS [moK I

men I, into the IntelaTy ddty^ Buddhahood in the
Kitja will be wofL

[THE NINTH DAYl

But if one flee from them^ through awe and terror being
begotten, then, on the Ninth Day", the blood-drinking [dciiicaj
of the Vajra Order wtil come to receive one- Thereupon, the
setting-faee-to-fece is. calling the deceased by name, thus^

^ O nobly-born, li.itcn undi^tractcdly. [He] of the blood-
drinking Vajra Order named the Bhagav^ait Vajra-Heruka.
dark-blue in colour; with three fkees^ six hand?, and four feet
firmly postured; in the first right hand [holding] a di^rjf, in
the middle [one], a ^ktiU-bowl, in the last [one], a battle^
axe; fn the first of the left, a bell^ in the middle [one],
a sfcull'bowh in the last [one], a ploughshaie: his body
embraced by the Mdllier Vajra-Krotishaufiina, her right
[hand] clinging to his neck, her left offering to his month a
red shell [filled with bloody will issue from the eastern quarter
of thy brain and come to shine upon thee* Fear it not- Be
not terrified. Be not awed. Know it to be the embodiment
of thine own intellect- As it is thine own tutelary deityt be
not terrified- la reality [they arc] the Rhagavaii Vaji'a-
Sattva, the Father and Mother* Believe in them- Recognii-
ing them, liberation i^lll be obtained at once. By so pro¬
claiming [them], knowing them to be tutelary deities^ nici^ing
[ill them] tn at-one-meat* Buddhahood will be obtained. 7

[THE TENTH DAV]

Yet* if one do not recogiiis'e them, the obscurations of cndl
deeds being too great, and flee from them through terror
and awe, thca. on the Tenth Day* the blood-drinking [dciues]
of the [Predousj-Gecii Order will come to receive one. Theie-
upon the setting-face-to-faoe is, calling ilic deceased by name*
thus:

O nobly-bom. listem On the Tenih Day. the blood-drink¬
ing [deity] of the [Precious]-Gem Order mimed Ralna-Hemka,
yellow of colour; [having] three faccs^ six hands, four feet
firmly postured; the right [face] white, the left, red, the
central^ darkish yellow; enhalocd in flames; in the fiiai of

PARTilj DAWNING OF LOTUS ORDER 139

the itix hands holding a gem, in the middle a trident-

staff, in the last [one], a baton ; in the first of the left [handsl>
a bell, in the middle [one], a skull-bowl, in the last [one],
a trident-stafl"; hia body embraced by the Mother Ratna-
KrottshaiLrimap her right [hand] dinging to his neck, her left
ofTering to his mouth a red shell [filled with blood], will issue
from the southern quarter of thy brain and come to shine
upon thee. Fear not- Be not terrified. Be not awed. Know
them to be the embodimerit of thine own intellect, [They]
being thine own tutelary dcityp be not terrified. In reality
[they are] the Father-Mother Bhagavin Ratrta-Sambhava.
Believe in them. Recognition [of them] and the obtaining of
liberation will be simultaneous.

By so proclaiming [them], knowing them to be tutelary
deitieSp rnerging in them in at-one-ment^ Buddhahood will be
obtained.

[THE ELEVENTH DAY]

Yelp though set face-to-face thus, if, through power of evil
propensities, terror and awe being producedp not recognising
them to be tutelary dekles, one flee from them, then, on the
Kleventh Day^ the blood-drinking Lotus Order will come to
receive one. Thereupon the setting-facc-tG-race is, calling
the deceased by namep thus:

O nobly-bom, on the Eleventh Day, the blood-dririkuig
[deity] of the Lotus Orderp called the Bhagavan Padma*
Heruka, of rcddish-black colour ; [having] three faces, six
hands, and four feet firmly postured j the right [face] whitCi
the left, bluCp the central, darkish red ; in the first of the right
of the six hands holding a lotusj in the middle [one], a trident-
staff, in the last, a club i in the first of the left [hands], a beU,
in the middle [one], a skiiil-bowl filled with bloody ifi the
last, a small drum ] his body embraced by the Mother Padma-
Krotishaurima^ her right hand cJingii^ to his neckp her left
offering to his mouth a red shell [full of blood] t ^he Father

1 LiL,> filled with red ^ i *nd ]ik<WtsE far plniJkl foltOwioff.

In iammt dfuds m fluid red ii eonunanlf lucd to represent

(*yHalK]iliM.t of renuDoiLfan of life, or ef cibtcace^, as red wine It

bj Ckristufii ta the Euckarbl.

140 BARDO OF KARMIC ILLUSIONS [book i

and Mother in union ; will issue from the wcatem quarter of
thy brain and come to ahtnc upon thee. Fear that not. Be
not terrifieil Be not awed. Rejoice, Recognize [them] to
be the product of thine own intellect; as [they are] thine own
tutelary deity* be not afraid^ In reality they are the Father-
Mother Bhaga van Ami tabbsu Believe in them. Concomitantly
with recognition* liberation wtil come. Through such acknow¬
ledging, reciignizing them to be tutelary dekies, in at-one-
mcnt thou wilt merge (ir^to them], and obtain Buddhahood.

[THE TWELFTH DAY]

Despite such setting-facc-to-JacCj being sUU led backwards
by evil propensities, terror and awe an sing, it may be that
one recognize not and fiec. Thereupon^ on the Twelfth Day,
the blood-dnnkjj^ deities of the Karmic Order* accompanied
by the Kerlma, Htamenaaa, and Wang-ebugma,* will oome to
receive one Noi recognizing, terror may be produced.
Whereupon* the setting-face-to-face is* calling the deceased by
name, thus:

O nobly-bom^ on the Twelfth Day, the blood-drinking deity
of the Karmic Order* named Karma-Hetuka, dark green of
colour i [having] three faces, six hands, [and] four feet firmly
postured; the right [face] white, the leftp red* the middle, dark
green * majestic [of appearance]; in the first of the right of
the six hands* holding a sword, fii the middle [one], a trident-
stafll^ in the last, a club; in the first of the left [hands], a bell*
in the middle [one], a skuli-bowi. m the last, a plough¬
share; his body embraced by the Mother Karma-Kroti-

Thcie tlim ordert oT ir* Indian 9>tfd TihclvJl III oripn*

Uk Ki^ma liavtnf tumpn ^Hape, tia mnd tlie

EgyptUn dlcilicq (more or 1 cm lD4:clDuljc:)^ hfiving'hiuntiy-likc bodies iiadMimnl
hcMd^i; and eme'h dcaty sji'mboliilct iqrac pdrlicroLsr jAnriiipf impulse or prepcasiy
IS A hsJTyciiulioa: in the Bar^ eoii«CrausncMi oT tive decmKd.

3C£Rt-l to be s hybrid SArtsikrit-TibctMii word (frona Skt, ifryTlr^), which, b^ving
bccooic curTAot In Tibet—Uko so niAny simillLT ironic —^ivas EnCOr^tAteti inlo
our tfxt ujichASfied. (ai pronounced fram Tib. F^nr-jiMn^iifit) !■

prakubly the Dime of an enter fif pre. Btiddbtilk deitk^ betengi ng to tlic ancicnl
tioB reh^ti fiTTibet. (u proflaunced freia Tib.

«M) U the Tibi-tfl* rendefb^f of the Sanskrit ttiesninf ' Hijhty

Ooddesses^

PART n] DAWNING OF KAHmC ORDER 141

shaunnm, her right [hand] clinging to his neck, the left
offering to hb mouth a red shell; the Father and Mother m
union* issuing from the northern quarter of thy braiUp will
come to shine upon thee. Fear that not Be not terrified-
Be not awed. Recognise them to be the embodiment of thine
own intellect. [They] being thme own tutelary deity^ be not
afraid. In reality they are the Father-Mother BhagavUn
Amogha-Siddhh Believe] and be humble; and be fond [of
them]. Concomitantly with recognition, liberation will come.
Through such acknowledging, recogniring thoto to be tuteSaiy
deitiesp in at-one-ment thou wilt merge [into them]* and obtain
Eu dd bahood. Through t he ^jru*s select teachi ng^ one eometh
to rccogtiiKe them to be the thought-forms issuing from one's
own intellectual faculties. For instance, a person, upon recog-
nisiLng a lion-skin [to be a lion-iikin], Is freed [from fear]; for
though it be only a stuffed lion-skin, if one do not know it
to be so actually, fear ariseth^ but. upoa being told by some
person that it is a lion-skin only* one is freed from fear.
Similarly here* too, when the bands of blood-drinking rfeitEes.
huge of proportions^ with very thick-set Umhs, dawn as big as
tlic skies, awe and terror are naturally produced in one, [But]
as soon as the setting-faee-to^face is heard [one] ^ccogniicth
them to bo one's own tutelary deities and one's own thought-
forms. Then* when upon the Mother Clear-Light'—which one
liad been accustomed to formerly—a secondafy Clear-L^ht,
the Offspring Clear-Light. Is produced, and the Mother and
Offspring Clear-Light, cornlrig together like two intimate
acquaintances, blend Inseparablyj and [thercfroni] a self-eman¬
cipating radiance dawneth upon one, through scif-enlighten-
ment and self-knowledge one b Iiherated.

[THE THIRTEENTH UAY]

If this sctting-face-to-face be not obtained, good persons on
I he Path/ too, fall hack from here and wan der into the Sang^-
jidra. Then the Liglit Wrathful Ones, tfie Kerlmas. and the
ITtamenmas, having vaj-ious [animal] headSj is&uc from within

1 Of ^ unEfcrjpdn^ [iaychic>ld dflwelopiMnl

i4a DAJiDO OF iCARAf/C ILLUSIONS [book I

one's own bra.m and coreift to shine upon one's self. Th^e-
upon the setting-face-to-bcc is^ calling the deceased by aamep
thus!

O nobly-bom, listen undistractedly. On the Thirteenth
Dajfp from the eastern quarter of thy bniiiip the Eight KeKmaa
will emanate and come to shine upon thee- that not-

From the east of thy btaui^ the White Kerima,^ holding a
human corpse, as a club, in the right [hand]; in the leftt
holding a skull-bowl hiled with blood* win come to shine upon
thee* Fear not.

From the south, the Yellow Tseuiima,* holding a bow and
arrow, ready to shoot; from the westp the Red Pramoha.^
holding a ^-banner; from the north, the Black Petali,*

holding a dorjc and a blood-flUed skuU-bowL from the south¬
east, the Ked Pukka^ * holding int^tlncs in the right [hand]
and [with] the left putting them to her mouth] from the
south-west,, the Dark-Green Ghasmaii/ the left piand] holding
a blood-filled sktiU-bnwh [with] the right stirring it with a
and [she then] drinking it with majestic reliih ] froin the
north-west, the Yellowish-Whitc Tsandhali," tearing asunder
a head from a corpse, the right [hand] holding a heartp the
left putting the corpse to the mouth 5Jid [she then] eating
[thereof]; from the north-east, the Dark-Blue Smasha ♦ tearing
asunder a head from a corpse and eating [thereof]: th^^c^

■■ T^t; Xtnmaf f:DnTipEcd; rroin 5kt. Mine m JiiiiiM ccnietcqf

* Tfae Sktn tana in tnU, luoie of nnndier tn4iAD ccmclerj

Tib.-SIt fliltjit.

* TtV-i : thm-fritt (jpnin. ; * WilCr-lioil *, or * Jc™.thtJi * (SkL

ii oiDRstcr.

^ t TTb,-SkC of iciL

■ Tc^tulJ fomi^ from Stl_ rcrcrrii^Er ■ppM’oiilly, to the spfirii oJ

m. rcnifllc of low cmc who, like flieti oT the diir

text kcrciEij kuuata cemcfrrica nr eicnufiBa gFDundl. All boeIi hcTt

xppcxriTi^, Kcm isteoded am ayrabcilA—exeb m iti own way—to inipiWi ttpon
tbe dccexacd, u is xn smtixtory dmu, the sxlufx of it*

inpermxnencc, ita cniBxtiflrxjctorineB—uid the need to riK xbavc IC eonqucriiii^
ft thfoupli wofld^mLUBEdxtkiD + xU tbe Koddcsacl eluxjixtiiig;, XX the t£xl
repexlcdlj texciwx, fram tb« mealxl conlxol whkh the pcrripiEnt'l
oxistxiLK he^exiUicd lo him.

* In piifc of thix Tib*^kc form ut oor icxt^ tibc Block-^ut givts
which v% ■ more corred Ic^np*

*43

the eight wrathful ONES

the Eight Kfirimas of the Abodes [or Eight DJriectiODa], also
come to shine upK>a thee, surrtjundifig the Five Blood-driiikiiig
Fathere, Yet be not afraid.

O nobly-born, from the Circle outside of them^ the Eight
HUmcnmas of the [eight] regions [of the brain] will come to
shine upon thee: from the eastj. the Dark-Brown Lion-Headed
One, the hands crossed on the breast, and in the mouth
holding a corpse, and shaking the mane; from the south, the
Red Tiger-Headed One, the hands crossed downwards, grinning
and showing the fangs and looking on with protruding eyes;
from the west* the Black Fox-Headed One, the right [hand]
holding a sltaving^kuife, the left holding an intestine, and [she]
eating and licking the blood [therefrom]; from the north, the
Dark-Blue Wolf-Headed One, the two hands tearing open
a corpse and looking on with protruding eyes; from the
sonth-castt the Yellowish-White Vulture-Headed One^ bearing
a gigantic [human-shaped] corpse on the shoulder and holdir^
a skdetod in the hand } from the soutli-westt the Dark-Red
Cemetery-Bird-Headed One, carrying a giganb'e corpse on the
shoulder; from the north-west, the Black Crow-Headed Onep
the left [hand] holding a sktid-bowl, the right holding a swordn
and [she] eating heart and lungs; from the north-east, the
Dark-Blue Owl-Headed One,.holding a dorje in the right [handL
and holding a skull-bowl in the left, and eating-

These Eight Htamenmas ol the [eight] regions, likewise
surrounding the Blood-Drinking Fathers, and issuing from
within thy brain* come to shine upon thee- Fear that not.
Know them to be the thought-forms of thme own iatellectual
facultjcs.

tTBE FOURTEENTH DAY]

O nobly-bom on the Fourteenth Day* the Four Female
Door-Keepers, also Usuing from within thine own brain* will
come to shine upon thee. Again recogutie. From the east
[quarter] of thy brain will come to shine the White Tiger-
Headed Goad-Holdiiig Goddess, bearing a blood-fiUed sfcuU-
bcwl in her left [hand]: from the south, die Yellow Sow^
Headed Noose-Holding Goddess; from the west* the Red

144

mRPO OF KARMIC ILLUSIONS [book t

Lion-Headed Iron-Chain-Holding Goddess; and from the
north, the Green Serpent-Headed BdMIoIding Goddess.^
Thus issue the Four Femab Oxn-Kccpers also from within
thine own brain and come to shme upon thee, as ttitelary
deities, rccagiiLae them,

O nobly'-bonij on the outer Circle of these thirty wrathful
deities, Herukas^ the twenty-eight various-hc^ided mighty
goddesses, bearing vAriotis weapons, issuing from wit bin
iliine own brain, will come to shine upon thee. Fear tliat
not- Recognize whatever shineth lo be the thought-forms
of thine own intellectual faculties. At this vitally important
time, recollect the select teachings of th^^urn.

O nobly-bom, [there will dawn] from the east the Dark-
Hroivn Yak-Headed Raksha^a-Godde-ss, holding a and
a skuti ■ and the Keddish-Vdiow Serpent-Headed Brahma-
Goddess^ holding a lotus in her hand ; and the Grcenisli-
Black Leopard-Headed Great-Goddess, holding a trident in
her hand j and the Blue hienkoy-Headed Goddess of In¬
quisitiveness, holding a wheel; and ilic Red SnoiwBcar-Headed
Virgin-Goddess^ bearing a short spear in the hand; and the
While Bear-Headed Indra-God dess, holding an intestine-noose
in the hand; [thesc]^ the Six YoginJs of the Fast, issuing from
wathtn the [eastern quarter of thsne own] * brain, will come to
shine upon thee ; | *fear that not

O nobly-bom, from the south [wilJ dawn] the Ydlow Bat-
Headed Delight-Goddess, holding a shavings knife in the hand ;
and the Red Makara-Hcaded PeacefuJ-[Goddcss]^ holding an
urn in the hand; and the Red Scorpion-Headed Amrjtl-Godricss*
holding a lotus in the hand; and the V^Tiite Kite-Headed Moon-
Goddess, | holding a in the hand; and the Dark-Green
Fox-Headed Baton-Goddess, flourishing a club in the hand;
and the Yellowish'Black Tiger-Headed RakshasT, holding
a blood-lilled skull-bowl in the hand : [these] the Six

* Thia brftcSeled plinK htra (md in the thrw corTratrendinE pisHEH
lotJcMTmE in Itlil Kction) It incarporMed from the tcit of the BlcKk-Priol, 0 ^
MS, Ic^loralilin^ It-

* Between Uti a bar and the bar ancr ^ HoQR-|^nddeu * m the aentenee fnllowinp
il Wtamcd Uk iranalMinn <A the TibcUn t«t of the Ipwcr Mio (67*) of our
FroniLapiece.

PART II] THE MIGHTY GODDESSES 145

Yoginis of the South, issuing from within the [southern
quajler of thine own] brain, will come to shine upon thee ;
fear that not.

O nobljr-bom, from the west [will dawn] the Greenish-
Black Vulture-^Headed Eater-Goddess^ holding a baton in
the haiid» and the Red Horse-Headed Delight-Goddess,
holding a huge trunk of a corpse; and the \\Tlite Eagle-
Headed Mighty-Goddess, holding a club in the hand ; and
the Yellow Dog-Headed RakshasI, holding a d^rj^ in the
hand and a shaving-knife and cutting [with this]; and the
Red Hoopoo-Headed Desire-Goddess, holding a bow and
aiTDw in the hand aimed ; and the Green Stag-Headed
Wealth-Guardian Goddess, holding an um tn the hand:
[these], the Six Yoginfe of the West^ issuing from within
the [western quarter of thine own] braiiti will come to shine
upon thee; fear that not-

O nobly-bornj from the north [will dawn] the Blue Wolf-
Headed Wind-Goddess, waving a pennant in the hand; and
the Red Ibex-Hs*aded Woman-Goddess, holding a pointed
stake in the hand ; and the Black Saw-Headed Sow-Goddess,
holding a noose of fangs in the hand; and the Red Crow-
Headed Thunderbolt-Goddess, holding an infant corpse in the
hand; and the Greenish-Black Elephant-Headed Big-Nosed
Goddess,^ holding in the hand a big corpse and drinking blood
from a skull; and the Blue Serpent-Headed Water-Goddess,
holding In the hand a serpent noose: [these]^ the Six Yoginls
of the North, issuing from within [the northern quarter of]
thine own brainp win come to shine upon thee; fear that not»

O nobly-bom, the Four Yoginls of the Door^ issuing from
within the brainp will come to shine upon thee : from the east,
the Black Cuckoo-Headed Mystic Goddess^* holding an iron
hook in the hand; from tlie south, the Yellow Goat-Headed
Mystic Goddess, holding a noose In the hand ; from the west,
the Red Lion-Headed Mystic Goddess, holding an iron chain

^ Here dsc Blcck-Prits t givM ' the Big Eicphant-Hcadcd Goddess \

* Tcit: Mdcr-jf-¥na {pron* .Da.r^-wfii) : 'She [cflllcd] the or ' She

[called] the Mystic Orc^ ; hence * Mystic The BlocixPHnl giv««

* While Cuck04-Heade4 Myfetic Cqdidcss \

U

taut

144 BARDO OF KARMIC TLLUSIONS [book 1

in the hand j and from the north, the Greenish’Black Sei-pent-
Headed Mystic Goddess: [these]^ the Four Door-Keeping
Yoginia, issiung from within the brain, will come to shine
upon thee.

Since these Twenty-eight Mighty Goddesses emanate from
the bodily powers of Ratna-Sambhava^ [He] of the Six Heruka
Deities, recognize them.*^

O nobly-born, the FsicefuL Deities emanate from the Void-
ness of the D/tarma-Kaya recognize them. From the
Radiance of the DAorf^a-ICdya^ emanate the Wrathful Deities i
recognize them.

At this time when the Fifty-eight Blood-Drinking Deities^
emanating from thine own brain come to shine upon thee,
if thou knowest them to be the radiances of thine own
intellect, thou wilt merge, in the slate of at-one-ment, into
the body of the Blohd-Drinking Ones there and theoj and
obtain BuddhahooiL

O nobly-bom, by not recognizing now, and by fleeing from
the deities out of fear, again sufferings will come to overpower
thee. If this be not known, fear being begotten of the Blood-
Drinking Deities, [one is] awed and terrified and fainteth away:
one’s own thought-forms turn into illusory appcaranceSp and
one wandereth into the Sangsam; if one be not awed and
terrified, one will not wander into the Sangs^a^

Furthermore, the bodies of the largest of the Peaceful and
Wrathful Deities are equal [In vastness] to the limits of the
heavens ; the intermediate,as bigas Mt* Mem the smallestp

> In place of Uii^ ihc BIcKk-PHtit tira the synciiijiai&ua ^tence;

Since thcK: Twentyncigiit Goddnses irt cmanationa irom ibe

of the acIf-prodDHd Wnihful Oeitka, rwofiiijc tJ!iten+‘

* They are the emaiutuiDa from tJbc vM, or primDnliMl^ innqiril, unohajM^
KApecior thei34arma-JlLtJjaeUter^]cwinc auniulhc microcosm ofUic macrocHin.

■ Tlicy arc the emanatConi froci the acfln; rulijuit aafiect of tlie Dkmrma-
KAya sbte,—the Clear L%hE ehmlDg: in the primordiAl Voidnc»,_ftiM, u tiic
microcaam oT li^e macroCoain, beinf lAf cpanble dietefretiL

^ Tlie lymtHliiai of the Nnod-dnnkiiif afacmld here be kept in mini (See
P. i3a^ 1

* Ml Mem (Tib. b the enUnl myiUcal mountain of Buddhi^

cearaepiphj. ;Scc pp, 6a ff.) The apiiiej column, the centTal mppait of Ibe
huaith bodily atnictnre, eiLa[Q|ei£slyr ^mboJieed in the Tmttms and In
worlta OCl u the Mt. Mem of man the micmeoaoi.

rARTTt] RFXOGNITtON OF THOUGHT-FORMS mt'

equal to eighteen bodies such aa thine own body* set one
upon another- Be not terrifkd at thatj be not awedi If
all existing phenomena ^hiuing forth as divine shapes and
radiances be recognized to be the emanations of one*s own
intellect^ Buddhahood wUl be obtained at that very instant
of recognition. The saying, * Baddhahood will be obtained
in a molfnent [of time]' is that which applieth now. Beating
this in mind, one will obtain Buddhahood by mergingp in
at-one-mentp into the Radiances and the

O nobly-born^ whatever fearful and terriiying visions thou
mayst sce^ reeogniie thern to be thine own thought-forms.

O nobiy-bom, if thou recognize not, and be fTighteucdt
then all the Peaceful Deities will shine forth in the shape
of Maha-Kala;^ and all the Wrathful Deities will shine
[forth] in the form of Dhanna-Raja, the Lord of Death ; *
and thine own thought-forms becoming Illusions [or J/sfriw],
thou wilt wander into the

( O nobly-bom, if one recognize not one's own thought-
Jorms, however learned one may be in the Scriptures—both
SHiras and although practising religion for a infpat

one obtaineth not Buddhahood- If one recognize one's own
thought-forms^ by one important art and by one word, Buddha¬
hood Is obtained. -

If one's thought-forms be not recognized as soon as one
dieth^ the shapes of Dharma-RSjaj the Lord of Death, will
shine forth on the Otoft/irf The largest of the bodies

of Dharma-Rsja, the Lord of Deaths equalling the heavens [in
vastness] ; the intermediate^ Mt. Mem; the smallest, eighteen
times one's own body, will come filling the world-systems-
They will come having their upper teeth biting the nether
lip; their eyes glassy; their hairs tied up on the top of the
head j btg-bcllied* narrow-waisted ; holding a record-

* T«2UtS; Mgam^fra-Ni^-po (proft, Skt. c&PmKiJsljf

in In^i^ M MaIiA-KIIa. At ^hm aLAgC;, ^ iUiisarv Ibniia of tAd
blend All 4 Appear u fhlm one deity.

^ Text: (pnm. ^ Ski.

Dhmrm^Rd/it ^ Ax ducrib^ hcTE' ind la tb« Second fi^k af tbe

Aonrfa TirJ^I (ace p. 167’) tlin i]ltt9ocy dcily cDnuaanTy sltaumcl mxay xnd
varied foztiH capabk ef mcTEiaz inEn a fetHfle formt

14^ of karmic illusions [eocik I

board ^ in the hand j giving utterance from tbeir mouth to
sounds of ^ Strike E £lay!*j linking [human] brain, driitking
blood, tearmg heads from corpses, tearing out [the] hearts:
thus will [they] come, filling the worlds.

O nobly-born^ when such thought-fomas emanate^ be thou
not afraid^ nor terrihed; the body which now thou possessest
being a mental-body of [inrw/iV] propensities, though slain
and chopped [to bits], c^not die. Because thy body Is,
in reality, one of voidness, thou ncedest not fear. The
[bodies of the] Lord of Death, too, arc emanations from
the radiances of thine own Intellect; they are not constituted
of mattery void ness cannot injure void ness, Seyond the
em^flat i ons of thine own mteLicctual facuUies, extcmally,
the Peaceful and the Wrathful Ones, the Blood-Drinking
OueSj the Various-Headed Ones, the rainbow lightE, the
terrifying forrns of the Lord of Death, exist not in reality:
of tliiSj there is no doubt Thus, knowing this, all the fear
and terror is self-dissipaled ^ and, merging in the state of
at-one-uieut, Buddhahood h obtained.

If thou recognizest Jji that manner^ exerting thy faith
and affection towards the tutdary deities and believing that
they have come to receive thee amidst the ambuscades of
think, ‘ [I] take refuge [in them] ' ; and remember
the Precious Trinity, exerting towards them [the Trinity]
fondnerss and faith. Whosoever thine own tutdaiy deity may
be, recollect now; [and] calling him by name, pray thus;

j'**: prpn. «rerrfng tq ^ boqnl—dllier a HweinE-

bhUiu^ qc whjtl, qijprita .r« strelcheil uidl l%ged in Tibrt, ar clar,
U ii ^ - wnllen over with 4nnHtr recerds of tte dcecasei]'!llife. K/iram

•V™ * ^11 or recort* or an Jiivcntury like a rent-roll; iA«W

or • rn-opii I. "f “’■■y render the Iwo warda an * Wood refieter '

a- Tibetan Arthurian.tike aaga called in Tibelan

flr Kesar Sa^a (of unknown author, but
p ba (y dalioE llie eiBhtb or ninth cenlnry iLo,}, which ia aq mucb the

of 1.'?*''^ Tibetan* fcnijw it hy heart, a bOy, thirteen

hni.h WMhiny to iotn in a battle, ia held back by fond relatives,

P^^nf S:!';*"''' 'The place of illnesa,’ ih* place nf'dr^, ^ the

Xh ' ‘“l,' Tibetan word far reprter i*

othw it '“o hi important because, like

dearrihi!irThr 1'*.+**'' TfedW, particolariy the clowdy-relatcd passage

ilHkin.f* coining' jo the Second Book (pfi. lfiS'g\ it has

UnkiJijcorreiipondeftce with parts of the Egyptian Am*

PART IT] PRAYERS FOR LIBERATION M 9

* [Alasl], wanderiag ajii 1 in the run to ray rescue ;

Uphold me by thy grace, O Precious Tulclaryt^

Calling upon the name of thine owm^uru, pray thus:

* [Alas t] wajidcriiig am I in the Barda ; rescue me!

[O] let not thy grace forsake meT

Have faith in the Blood-Drinking Deities^ too, and offer up

thb prayer:

'Alaat when [I am] wandering in the Sang^sdraf through
force of overpowering illusionsp
On the light-path of the abandonment of frigh t, fear, and awe,
May the bands of the BhagavSns^ the Peaceful and Wrathful
Ones* lead [me ];

May the bamb of the Wrathful Goddesses Rich in Space
be [my] rear-guardj

And me from the fearful ambuscades of the Bardc,
And place me in the state of the Perfectly-Enlightened
Buddhas*

When wandering alone, separated from dear friends.
When the void forms of onc^s own thoughts are sliining berc„
May the Buddhas, exerting the farce of their grace,
Cau5e not to come the fear, awe, and terror in the B^rdo,
When the five bright Wisdom-Lights are shining here.
May recognition come without dread and without awe;
When the divine bodies of the Peaceful and the Wratliful
are shining here.

May the assurance of fearlessness be obtained and the
Barda be rect^nized.

When, by the power of evil katma, misery is being tasted^
May the tutelary deities dissipate tlie misery j
When the natural sound of Reality b reverberating [like]
a thousand thunders,

May they be transmuted into the sounds of the Six
Syllables.^

^ Thoe An of the cs^nce pwiMJtia of ChcQr«l€« (Aralofcrtcahbefng Om-

(Sw p. 134*.) ChtnriiEe

being tbe patpcm-god^ or oKtionil UitetAry doily, of Tibcl* md isesQ^ bis
its rcpcdtiQn, hath, in ibe UoffiAii world iPtl on tho Bmrjit* pluo, is

croditfid with hriD^inji lo- end tho of rebdrth. Md thereby giv I n J entrance

rjo BAI^nO OF /CAJ^MIC ILLUSrOlSfS [book I

When unprotected, karfua hAvui^ tn be rallowcd here,

I beseech the Gracious Compass tonate [One] ^ to protect me;
When suffering miseries of irarfme propensities here.

May the blissfulness of the Clear Light dawn ;

May the Five Elements* not rise up as enemies j
But may I behold the realms of the Five Orders of the
Eolighteried Onesn"

Thus, in earnest faith and humility, offer up the prayer;
whereby all fears wiU vanish and Euddhahood in the Sat/it/w^a-
Kaya will undoubtedly be won: important ia this. Being tin-
distracted, repeat it in that manner, three or [even] seven times.

ta%Q ; hcncc ita irapcrtiUcc in llac pny^. lit the TibetMn work

ullcd [pron. Ma-KS^^^-boom)^ L hl ■ Hisloj^ of liic Md»i '.er

Mattim of Cllcmitzec)* |J^ irtrfn^ ia aaJd la be ^tflie essence ■of slJ JiipJaneiSp
prosperity, ind kDowled^, ond Uic grcAl Tiieani of UbccjifJon ; aka it ia
itiat. the nm E-lases the 4 oor of rebirth Aiapng the £0^1 , umI, Amcof the djurvu
{or tiCBna), amon^ aULBltind, f^dy^ unoni sub'hKxnisn Ct^tures, vrf, ainaiie
prrla* (or unhappy stmta), and Awhj, amonf the fnbaWtanU of Hall AceonJ-
infcly, each of the ais aylEoblcs ia given the Colour of the lighl-path correftpooding
to the Eta Elates of oaiarcace, lliua t Ihc while liEhl-palh of ihc (or

worLd of the .go4aJ [ wri ^ the greeii i iifht^jHili] of the e<£iiiP|i-/Qjb 3 (or world of the
litinj]) I tfij the yellow light^palh of ibc ma*rsk^rioka (or hajnaa world); pAyt
Ihe blue Light-path of the tityaka-!aka (or brute world); the red light-palh
of the prtia-iakii i^ar gboat world); and ^ the unoke-colobred or black light-
path of the nt^rmka-ioAa (of Hell world).

TheFt Is an old TihcUn folk-la le coacentkog a religiDcis devotee who tried to
iBcIibe hifl irreli|^iotia mother to dcvotiimiU observaDcea and merely auccccded in
habituating her lo the matstipa of thia miintra. Her bad karuta peedoaiuiating
Over her good a| death ihe piascd into the Hell-worlds wheronpon her

iOn^ being profidesl in jj^gnTp went to her rescue; and she, upon seeiog him,
waa ahle^ In virtuE oT having recited the oe earlh., lo recite it in Hb 14

and inslantancoEBly she and all who beard it were liberated from Hdl; ea
the tale at ita end teaehes, * Such is the power nf the msHtm *-

The origin of this ia Irmceahle ihrotigh works eonCerning the

inb-odnclioo (duriH^ Ifateighlfa tentmy of Tantric Baddhiam inEo Tibctn Dt.
Waddell ia I'adined to doubt that these works were hidden away then

(L e. in ihc time of Padioa Sombhava) and in lale^r ccotEiriea ret!ovcred, ia the
frrrOHJ (ic- ‘takerS’Out^ of mch lost books) daim, and auggeiEa that their
COmpElatioo dUcB £mm the fourteenth to the aiateenth ccsEuTy—a tentative and
potalUy uwund theary (cf, L. A. Waddell, Uftmurn m SMim, in the Cau^-
cd, by H. H. Riiky, CakuUa, 1894, p, ; almour Intr^UCtian,
PP- 1 ^-lX in an/ case, the itumirm, at least by tmdltipfl (which OFilinajily
b as reliable aa recorded hialfiry)^ aeemS lo have come Inlfl, or beefl originated
in, fsbel ^^tenapafanmuEljr with the introduCikin nf BiuUhLsm into TibcL
^ Tlia-I tt|. Chenmiec.

■ These are; Earth, Air, Water, fire, Wkd Etbcr^

rAKTIi] WINDING OF LIBERATION iji

How-ever heavy the evil finrma may be and however weak
the remaining inrma may be^ it is not possible that libera¬
tion will not be obtained [if one but recognize]. If. never¬
theless, despite everything done in these [stages of the
recognition is still not brought about, then—there being danger
of one^s wandering further, into the third called the

Stdj>a setting-face^o-face for that will be shown

in detail hereinafter,

[THE CONCLUSION, SHOWING THE FUNDAMEN¬
TAL IMPORTANCE OF THE BARDO TEACH¬
INGS]

Whatever the religious practices of any one may have been,
^whether extensive or limited,“-during the momenta of death
various misleading illusions occur; and hence this T/t^&l b
indispensable* To those who have meditated muchf the real
Truth dawneth as soon as the body and consciousness-principle
part* The acquiring of experience while living is important:
they who have [then] recognized [the true nature of] their own
being/ and thus have had some experiencCp obtain great power
during Burdo of the Moments of Death, when the Clear
Light dawneth.

Again, the meditation 00 the deities of the Mystic Path of
the Afanira^ [both in the] visualizing; atid the perfecting stages*
while livings wUJ be of great influence when the peaceful and
wrathful visions dawn on the CAoFtjtd Bard&^\Thus the
training in this being of particular importance even

while living*" hold to it* read it| commit it to memory, bear
it in mind properlyi read it regularly thrice, let the words
and the meanings be very clear; it should be so that the
words and the mea£iing5 will not be forgotten even though
a hundred executioners were pursuing [thee]-

^ Lit.^ * intellect ^ ^ cDiraciottSJiEsa-priHCl^pU ^

* CC tke foliowlnj piiisagc fro™ Crnfi chtp^ V,

Camper^a ek- (p, 3,73 ! * Tliel whil Ote-Oi lint lusteth. md ivfU- ||lnDy die well
uid 9ure)y ind nKr^orny^ witkoui perfi, he must hccU viaiWy^ and Ku^j
ajad le*m di]jevnt]y tbii CftHt of dyin^, *lld Uk dlftpcflitioiti liitfrPf abovraid.
wliUe he li in heo] [I e. hcpltii] i ind iwl ehidc UD the death cnlereih in him.'

152 SARDO OF KARM/C ILLUSIONS

It is called the Gre^t Liberation by Hearings because even
those who have committed the five boundless sins' arc suie
to be liberated if they hear it by the path of the ear* There-
fore read it in the midst of vast congregations. Dissemimte
it. Through having heard it once, even though one do not
comprehend it, It will be remembered in the Intermediate
State without a word being omitted, for the intellect becometh
ninefold more lucid [there]. Hence it should be proclaimed
in the ears of all living persons; it should be read over the
pillows of all persons who are ill; it should be read at the
side of all corpses: it should be spread broadcast.

Those who meet vvith this [doctrine] arc indeed fortunate.
Save for them who have accumulated much merit and absolved
many obscurations, difficult is it to meet with it, Fven when
met with, difficult is It to comprehend it. Liberation will be
wan through simply not disbelieving it upon hearing it. There¬
fore treat this [doctrine] veiy dearly; it is the essence of aU
dcKtrines.^

The Sctting-Face-to-Face while experiencing Reality in the
Intermediate State, called *Thc Teaching WTiich Liberateth
By Merely Being Heard And That Which Liberateth By
Merely Being Attached is finished,*

* Thttc tre : &u£ricld«. Setting twe rvlEfwaaft bodiR wX WVt,

ft uifiU snd emuaing to dow from the body of h Tplba^iita {L c. a Buddltt>

* H*re Ihe Blqclc^ Print ham j * ThiH b the of ill doctrines^'

* Th'a refers to the Thadoi. (Sec p. igeH,)

* The Block-Print lest, rarreapondm^ in uad id ohnO^ every

lEnpCvflant detail, word forward- With ihc text of Mr Ifjuiumcriptf. caatfllni (ofl
folio ^ab),am the ptrilld ccocluding khIcdr of U3c Ur 6 »j,-idBarda, the mowing,
which difiers from tnar own ^ ^Thc TcxchiDg for the lnteniaedia.lc Stxte, the
SettlbK-f'ACfl lchFxce While experiendag Rcxlity, from Jkr Grtai ^

fVhdt iH £kg ^ lizard, A^d

LAmuhng By Siv*t, hi Gnishcil'^

fBOOK 11]

[THE SIDPA BARDO]

THIS IS KNOWN AS THE GOOD HEAD-PART
OF THAT CALLED ‘THE PROFOUND ESSENCE
OF THE LIBERATION BY HEARING',—THE RE¬
MINDER, THE CLEAR SETTING-FACE-TO-FACE
IN THE INTERMEDIATE STATE WHEN SEEKING
REBIRTH 1

^Tcit! SRIS-PA BAR'I>OHl KCO-SPROD GSAL-HDEBS THOS-
GROL ZHES-BYA.VA ZAB-PAHI NYING-KHU ZHES-BYA-VAHI OVU.
PHYOGS LEGS (pniuddnc«d:: SID-PA BAR-DOl KGO-TOD SAt-DEB
THO-DOL SHAY-CHA-WA ZAB-PAI HYlNC-KHU SHAY-CHA-WAI
U-CHO LAV).

[n the Btock-Plrint, the B*rdo THodW heinr divided EniA tifo dulinetlj
separate boch>-whueaa in our HS, Book TJ is *n unbroken cnntiinintlon of
Boot I—Iii« firat four folios of its sswaid bock craitwo—unlike our MS.^
zamniuy of iht introductOTT paits of (is firat book; sud lie title of Book II
of tie Biock-Print is is fellows; Bar-ih Tias-gfot Ottn-moLaa Srid-pa
daki ffgaSpriid Baimgs-so ^ironOdOCedi Bot'Jo ThS^did ChtH-wte Lmy Sid'pa
Bor-dai Sga-TUd ZkiM-m), whidi raewa, 'Herein UeOl tie Set(4ii*.Eicc-tA-
Pace in lie lutemediete State of ^er when oeeiiugl Worldly Eaiatsncc
Rebirti), ffom •‘Tic Great LibeiMtiaa by Hcariitt on tic After-Dcalil PUnc

«**■

X

*Tfac essence or All thiB^ is ane an^ hibC| fKrTcCtljf caiin And tniigtlitj
and Efaows no at *■* ; {gin^nDcCj bowwer^ is £n its btindiMss And

dninsien oblivknia of ^nlJgliiLcDdiEiit^ andp an that Accountt CABBot reeagnuc
tmllidnlly all tbosc condltioiUp di^crenceop AAd attliHiica whlcb chiracijcriK ihc
l^henaoicDa of tht Universe^'—AsIsvtiEha&hA. UtM Aipakimttg /W*
(Suzukl-B TrAnAfitionJ^

INTRODUCTORY SECTIONS

^55

[THE OBEISANCES]

To the assembled Deities, to the Tutelaiies, to the Gurutf
Humbly is obeisance paid:

May Liberation in the Intermediate State be vouchsafed by
Them.^

[INTRODUCTORY VERSES]

Above, in the Great Bardit-TAifdffl,

The Bar</a called was taught \

And now, of the Bafde called S\dpa^

The vivid reminder is brought.

[PART I]

[THE AFTER-DEATH WORLD]

[Introductory Iiistnictions to the Officiant]: Although,
heretofore, while in the Chifnyid Bardo^ many vivid re¬
in ladings have been given,^—setting aside those who have
had great familiarity with the real Truth and those who
have good karma,—lor them of evd karma, who have had
no familianty, and for them of evil karma who because
of the Influence thereof become stricken with fear and terror,
recognition is difficult. These go down to the Fourteenth
Day; and, to rcimpress them vividly, that which follows Is
to be read.

[THE BARDO BODY: ITS BIRTH AND ITS
SUPERNORMAL FACULTIES]

Worship having been offered to the Trinity, and the prayer
invoking the aid of the Buddhas and Bodhisattvas having been
recited, then, calling the deceased by name, three or seven
times, speak thus;

O nobly-born, listen thou weU, and bear at heart that birth

I Lit,, ' Ac« M M te Ubentc in tic InlirmEdilUe SuIe’— a dirtet anpplirtllon
m UiE Dcllia, TutelBtiES, umI rE*i4«r«i by ua in the third, {«(»n lo fit

the cfiiilext belter.

156 BARDO OF SEEKING REBIRTH [book Ti

in the Hell-worldp in the and in this Bardi^-hiidy

is cf the kind called supemormid birth^^

Indeed* when thou wert experiencing the radiances of the
Peaceful and the Wrathful, in the CMfiyid Barda, being unable
to recognize, thou didst faint away^ through fear, about three"
and one-half days [after thy decease] ; and, then, when thou
wert recovered from the swoon, thy Knower must have risen
up in its primordial condition and a radiant body^ resembling
the former body^ must have sprung forth ®—as the says,

^Having a body [seemingly] fleshly [resembling] the former
and that to be produced/

Endowed with aU sense-faculties and power of unimpeded
motion,

Possessing karmic miraculous powers.

Visible to pure celestial eyes [of Barda beings] of like
nature,*

Such, then, is the teaching.

That [radiant body]—^thus referred to as [riescmbliog]
former and that to be produced' (meaning that one will have
a body just like the body of flesh and blood, the former human,
propensity body)—-will also be endowed with certain signs and
beauties of perfection such as beings of bigh destiny possess.

This body, [bom] of desire, is a thoughUform hallucination
in the Intermediate State, and it is called desire-body.

At that time—-if thou art to be born as a deva —visions
of the Z?/m-world will appear to thee; similarly—wherever
thou art to b* bam—if as an asura, or a human being, or

* Test r T^iwstj-sAyn {piwk * ta bcbcini Ld dilguiK ^

^ to ^ESgiaiEC * + lAytt « ^ to Ik bam "—or * to be barn in a ELipcmDrinA^ manner
L e- aupEmomiHl tHttb ^ Al tbn teat will pr^iceccl to expl^n, the blrlb^prv*^c*S
in Ibe aner^catb sUtoE ia ^yito unlike tbal knawn on eartb,

* In errtw, probably m UmRKzribbiF, the teal here has 'four' LUEtcaJ ol
^three^

■ Tbia sprin^iei' ferth^ or birtb of tbe oboal three and one-half

dajE lAer L e. upon the cxpiraiion of the lltiiee and omr-hair (or four)

^ys (companble 10 Lbe prc.ulal period, noimilly passed Ip ilfiep, or dremiQ,
or uncflliideiiaiiaj, as tbs btunu^plane}^ mentioned an pagcA 53 ind ib^ il
said to OtCltr inatintmffjwisly^ * Like a trout Inpil3^ forth frORi water * ii
limlk ffied by Tibetan faima to «pIaEn it ^ it ia the actual pnKM ol being bom
iq tbe Intermediate State, parollelm^ birtb in our world.

PAKTl] VISIONS OF BIRTHPLACE 157

a brutCj^ or a finlaf or a being in Hell, a vision of tlie place
will appear to thee.

Accordingly, the word 'former' [in the quotation] implieth
that prior to the three and ooe-half days thou wilt have been
thinking thou ha<hjt the same sort of a body as the former
body of fie^ih and blood, possessed by thee in thy former
existence because of habitual propensities; ^ and the word
' produced ^ is so used because, afterwards* the vision of
thy future place of birth will appear to thee. Hence, the
expression as a whole, " forTner and that to be produced ,
referreth to these [Le. the fleshly body just discarded and
the fleshly body to be assumed at rebirth]*

At that time, follow not the visions which appear to thee.
Be not attracted i be not weak; if, through weakness, thou
be fond of them, thou wilt have to wander amidst the Six
Lokas and suffer pain-

Up to the other day thou wert unable to recognize the
C/mtjfid and hast had to wander down this far»

Now, if thou art to hold fast to the real Truth, thnu miist
allow thy mind to rest uodistractcdly in the nothing-to-do,
nothing-to-hold condition of the unobscured, primordtah bright,
void state of thine intellect, to which thou hast been introduced
by thy [Thereby] ihou wilt obtain Liberation without

having to enter the door of the womb» But if thou art unable
to know thyself, then^ whosoever may be thy tutelary deity
and ihy^ra, meditate on them, in a state of intense fondness

* That iH lo s*y, t 5 <>tcritally", a hunum bFUtc-IJke being' (cC pp. isfij i*?5
end 3g-fix)*

■ That n Id aayp the hibilMal (prinrTWC) p«dJlKlioEi fer fixJ lltnK

arujtig fnniD the ihlnt ftw life, from the wish Id be boUrt, is the »le cause oF
unu^i p<H«Hillig d body, hwan or any other The Gual which the d™iee
tnust gain lathe Unbceome, the Udbum , the Unmade, Ihu Uniorined *—

* It is bcivELB aMiimtd that the doccasciJ haa had, whcJi m the bunym WOfld^
some elcioenbary IrttblFij^ at Icastj^ coflccming mental con centratidflj or

ef the Lhlhkiog pnscesKa, Id rtihiod the stale of tton-thought

rDrniaUon dcKfibed as that of »llie nolhiOf-tD-do, nothing to hold co&duion ot
the Ufftmodified^ prinwrdMil mind, wh kh ia the state oF Tc^ei defio e<f j
(In hb rbja ApkonitMM, L a| as "the atll>lirtsalOfl of the tfxnsformS^naaa 0 c
thiflkinp principle V Another rEnderSni of the sainc passage ^
rewraint of meotal modihoitions^ {^Ranaa Prasftd, bifrfl# m

SfKwwd BvokM e/ ih£ HmditJt AI bh a b a d , 13 a

15a BAEBO OF SEEKING REBIRTH [BoOtC u

and humble trust; as aversbadowing the crowti of tby head^*
This is of gr^^at importance. Be nut distracted-

[InsLrucdons to the Officiant] t Thus speak, and, if recogm-
tign result from that, Liberation will be obtained, without
need of the wandering in the Six L^ias. If however^ through
influence of bad i&arwriij recognition b made difficult, thereupon
say as follows j

O fflohly-born^ listen. * Endowed with all sense*

faculties and power of unimpeded motion^ impiieth [that
although] thou mayst have been, when living, blind of the
e3re, or deaf or lame, yet on ihb After-Death Plane thine
eyes will see foims^ and thine ears will hear sounds, and all
other sense-organs of thine will be unimpaired and very keen
and complete. Wherefore the Sani^hody hath been spoken
of as ^endowed with all sense-faculties\ That [condition of
existence, in which thou thysdf now art] is an [odication that
thou act deceased and wandering m the Bard&. Act so as to
know this. Remember the teachings; remeniber the teachings^
O nobly-born, * unimpeded motion Mmplieth that thy present
body being a desire-body—^thine intellect having been separated
from its seat*—is oot a body of gross matter,so tha t now thou
hast the power to go right thrcnigh any rock-masses^ hills,
boulders, earth, houses, and Mt, Meru itself without being im-
peded^^ Excepting Budh-Gaya and the mother*^ womb,’^ even

* Or + directly Above ' j w lil.,' ha bciaf upgn the croiwn of thy heed The

HigniScAficc herein ia -occults the nrAhnuntc Apcrtmei UirDLr:g'h which the
coasciouAfioA-priiiciple nomuUy dcpn/tA frotn the himui] body, cither Icm-
jwranly Ia or pcnEtAmetilly ■£ dcAth, is upon Uw crown of the beid ;

And U the vuiuhiAtion be centred directly Ihat Aperture very dcGiiltc
E^ychic or apiritiiAl bcDcSt KCnici to the muHJizer. {CL p. ga^.)

* The ^ ae*t ^ U the body which been left behind

* Thu pnwer, HLiperiinrAiHJi in the hyniAD world, is Doniul ]j) ihe fotirth-

tliiDcimonal Aftcr-deiLth HtAte. In the hlUiiAii world, Bueh powers, Innntc id aU
persDBA, can be developed Aud ewt;iicd ihrcugh pro^ciettcy in The

linddhA dcKzibea unle of them thul: thta caac suppoie thel A heinf

enjoyeUt ibe poBaetAion, ia VAfipus wAyA, of myiUe power: from beitifi cne, be
hecPcnelh DiiJtirarfTt; Ironi beln^ multiroAtn^ hchecotaeth oiiei fnira beliiE vUihlc,
he bccomelh invitfhlQ; he paAKth withool hindriJlce to the further Akk of
A Wil] or haukt&ent, or a UiountAifl, aa if through lir j he WAlketb on wAter
whbout dividluf it, u if no AoUd ^und ; he irAveHclh cros^lcf^d ibrtHiBh
t be »ky, like the bhds on the wing^ *—

* UaIaaa prcvknuly endCiWrd with a very high decree of Hpiritiul ealighlen-

MIRACULOUS POWERS

(59

PART )]

the King of Mountains^ Mt. Mery itself, can be passed through
by thee^ straight forwards and backwards unimpededly. That,
tooj is an indication that thou art wandering in the Stdpa
Bardi). Remember thy ffTirn*s teachings, and pray to the
Compassionate Lord<

O nobly-born, thou art actually endowed with the power
of miraculous action,* which is not, however, the fruit of any
but a power come to thee naturally - and. there¬
fore. it is of the nature of karmic power.* Thou art able
in a moment to traverse the four continents round about
ML Merti.^ Or thou canat instantaneously arrive in w'hatever
place thou wbhest; thou hast the power of reaching there
within the time which a man taketh to bend^ or to stretch
forlh his hand. These varioua powders of illusion and ol
shape-shifting dcare oot^ desire not.*

None is there [of such powers] which thou mayst desire
which thou canst not exhibit. The ability to exercise them
unimpededly existeth in thee now. Know this, and pray to
the jgTjfrtf.

O nobly-bom. * Visible to pure celestial eyes of like nature^

mentp tbc CAHtiot conidausJj ^ to Uiclc IWd pJftces il will; fcir Tnaio

Budh^nyi fu m. gn{iiL paycMc^^cejitrc) Aod Tmtil the mQLher'^!i womb being
tb« d«sti-n?d jfEth tfl rebirtb) rttdmte ^ueb p^chitally-bUndingr rudiiuicea that
the ordiiuuy mentality would be OvcrcofOl: wkb fear In Ihe aaUae manner aa
when in tbe Sanfn varima ruJtAneea dawn, and 30 would avoid tbem. (Cf.
stanu ti, 'Tbe Pith nf Goed Wishea Which PTotectclh from Fear hi the

jk. 3 d 6 l )

^ Teal; (pmn, n-.VO J rrieM FpeaJilfij * power lo change out'*

shape aivd Pieahlnf * po^^tr 10 cliange ere'j aiie and auinlwr’. by

appearing or diaappearing at w$U. as. one or oa many, brge nr small If
developed, co the earth'^plBiHEp tfa/nugb pnrtices. such mia^CUlnUS power

becomea a permanent endowment, and can be ampleyetj in the Indy or out nf
the body (m when in the Bar^n).

* The text implica that tbe'deceaKd is pOsKssed of Ihe mirTkculflim power as

a malt his bemg—thmegb the worbingg of the tnlermediale

Stale^ wherdn aueb power ll nalural^ and not because cF nmit acquired. tfaiuagH
the practice when in the human body^

■ See pp. *»-5 p concernLci* Coamography.

* The moat advanced of the /dMi tcacb the dilcfpte net to strive after psycbic
powers of this natiiR for their eW9 sake } for until the diiclp^ Is monUj Gt to uSc
them wisely they becnrae a ocrioti* Impediment |o bis Idgb^r apiritnal dcvclnp-
ment: not until the lower or possjoual nature of man is cnnipJclely maalened is
he safe in oaiitig them.

i6o BARBO OF SEEKING REBIRTH [itoolv Ti

that those [bdngs] of like nature, being those of
similar constitution [or level of knowledge] in the Inter¬
mediate State, will individually see each other * For exmrnplci
those beings who are destined to be born amongst will
see each other [ajid so op]. Dote not on them [seen by
thee]j but meditate upon the Compassionate One^

"Visible to pure celestial eyea^ linplieth that the

being bom [pure] in virtue of merit, are visible to
the pure celestial eyes of those who practise These

will not see them at all times: when mentally concentrated
[iipcin them] they sec [them], when notp they see [them] not-
Sometimes, even when practising they are liable to

become distracted [and not see them].*

[CHARACTERISTICS OF EXISTENCE IN THE
INTERMEDIATE STATE]

O nobly-bom^ the possessor of that J^rt of body will see
places [familiarly known on the earth-plane] and relatives
[there] as one seetb another in dreams.

Thou seest thy rdativea and toancxlons and speakest to
thertkp but receivest no reply. Then, seeing them and thy
family weeping, thou thinkest, * I am dead! What shall
I do?^ and feclest great misery* just like a fish cast out

' la idditfom la the Bormal hcmiMii cyca wiEh ttucir lEmi t^ vi9kPr||| iSmOi say
tbAt thm LTc five ^orta pt : {i) Ey<S pt Ip^tiDCt (^r Zy« Pf tTte Flesh),
like ihose pf hirda pitd buiili *f prey, whkh, in moat posEcsa a grcHt^r
rnn|D or mlan Lh^n hum^tt tyti | (a] Cclesliil £y«* Ufce li* eyes of the
capable of seemc human wprld as wdl u tkeir aWn, and the past
future bictha of hciUfi tn both wpHda throu^haut many lifi£timea; Eyes nl
Truth, like the eyes or BodhiEattvu aud AiIihpIe, capable of seeing throughput
himdricds pr wprld-]>cnpds (or backwarde and in the fiiturc; tf) Divine

Eyea^ of the mpu highly advanced Bodhiaaltvaa, cepahlc dT seeing th ranghPUt
mLnipria pf wcrld^t^n^Kia that which has been and tha| which will be; and
(5) Eyes of Wisdom of the Enddhaa, capable of aeeingt 1 a like manper^ Ihrou^h^
out eternity,

^ OrdiparOjil ia only wheq dairvoyant visicii Is indtieed by or exists

ukm-ally in certam SpecUUly gifled cltfirvoyaubr and directed to the
that the drvM are seen; Somelimcil, howevra:, the i^fxuj appear nneapeetedly.
The Tn-AVoAfl, like the cauDD teal litermtiEre of Nortbera Euddhism^ ia repLcie
whb vulpna and lincXpccled TixitatioTiB of ^ruu, as Cbroatian and Uoilem
aajp^ed literature la replete with lore concerning angeliu

parti] the wind of karma i6t

[of water] dh red-hot embers. Such misery thou wilt be
experiencing at present But feeling oaiserabte will avail
thee nothing now» If thou bast a divine pray to hitn-

Pray to the Tutelary Deity ^ the Coni passionate One. Even
though thou fcctest attadunent for thy relatives and con-
nexions^ it will do thee no good. So be not attached.
Pray to the Compassionate Lord; thou shalt have nought
of sorrow, or of terror, or of awe.

O nobly-bornj when thou art driven [hither and thither]
by the ever-moving wind of thine intellect, having

no object upon which to restj will be like a feather tossed
about by the wind^ riding on the horse of breath,* Cease¬
lessly and involuntarily wilt thou be w'andering about. To
all those who are weeping [thou wilt say]i * Here I am ; weep
not." But they not hearing thee, thou wilt thinks *1 am
dead I" And again^ at that timci thou wilt be feeling very
miserable. Be not miserable in that way.

There w^Ql be a grey twilight-like light, both by night
and by day* and at all times.^ In that kind of Intermediate
State thou wilt be either for one, tw^o, three, foucj fivep six*
or seven weeks* until the forty-ninth day.* It hath beefi said
that ordinarily the miseries of the Si^fpa are experienced

for about twenty-two days j but* because of the determining
influence of fixed period is not assured,

O nobly-bom* at about that time, the fierce wind of kamiat
terrific and hard to endure, will drive thee [omvards], from
behind, in dreadful gusts. Fear it not. That is thine own

■ TTii 3 referi lo i supe rhiuDin of the DSv^'iug'ha Ordff- (See

p. ast^y

Ultc thr ntsttess windi, Jharjwq is cVflr in. molldlli wid tbfr InteUccr, wbm
wlUloUil tbc lupjiHirt of the hiiisJifl body, im il5 plaything^.

® fhi^ by sying that La ibr jSiit-^d'a-body, which ia a pjind-Jsom

desire-body* tJid norvougji syslctn of Uie cirth-pUmc body being LafkinGi Llia
light of tho sun Hid mooji iLnd atOffl ia nol ritiblo to tha deoesscfL Only tha
nstuml Tifiht of natu re fjfcfcfped to by iDOdievaJ Atclicmsts aJid myatics as tllO
^ utral light ^ la Id be seen in the aflcr-dOAth- bIiLc; *-e 4 this ^dalrif Ili^hL is
salii. to be QfklvofBaUy diffused. ihrOMghnot the- ether, like Mi earth twihghl, yet
quite bright emnigh for the cy^ ot the clhcrtaily cDnstdtu.te 4 bcinge In the
Bnrdo^ tCf. p.

*■ See our IntnidactioDr pfC ^7«

S4il

y

j 62 BARDO of seeking REBIRTH [iiOOK il

Thick aweEionie darknessi will appear in froot of
thcc continually^ from the midst of which there wtli come
such terror-prcidiicing utterances as * Strike I Slay! * and
islmilar ihrcat^J Fear these not-

In other cases, of persons of much A^^rmkailjf-

produced flesh-eating rnk^/iitsAs [or demons] bcarirg various
weapons will uttcr^ * Strike! Slay I" and so on, making
a fr^btfu] tumulL They will come upon one as if com¬
peting amongst themselves as to which [of them] should
get hold of one, Apparitional lllusior^p too, of being pursued
by various terrible bcaats of prey will dawn- Snow, rain,
darkness, fierce blasts [of wmd]* and hallkidnatiorts of being
pursued by many people likewise will corner [and] sounds as
of mountains crumbling down^ and of angry overflowing seas,
and of the roaring of fire, and of fierce winds springing up.*
When these sounds come one^ being terrified by thciiii
will flee before them in every direction, not caring whither
one flccthi But the way will be obstructed by three awful
precipices—white, and black, and red- They will be terror-
inspiring and deep^ and one will feel a^ if one were about to
fall down them. O nobly-bom^ they are itoi really preci¬
pices; they are AngcTi Lust, and Stupidity^*

Tbc dwcUcr in tli* becstiM of Uic isniitf cOeCb of ^clfiaKcVHa wipen

livmg in Uvd humaa worid^ a olkscutct with ihe bcLcT ihat all otticir Banh
bejn^ KTC At <oniiiil^ w iih lilm * lie hm KMlI iigiaaLLafii. u. in

1. nr^titmart fCC p. t4a»)

■ la 71/ Su? Dae^na^ a. on th^ j^rACtiail ipplicmtiaa ef vnjioua

wliich wc Imvc transited out oT tlw orifinai TibrUa^ licrc ia a psfaUc^
which areptifics thu, oa roUowa: * if one findiflh not the Path during Ibc ScWid
(La- Ef urine Iha then four wuiila oiled “awe-in^inng

Mndx^' [arc hcartl] + ffom the vktjJ-^r« of Ibe earlh^clcnicnt, a aound like Ihc
cnutihliFiE down of a mountaiii; from the vilal-rorce tlm walcT'elcment,
a WU fi d like the breakEn^ of [alorm^omedJ ocean-wav«a ; from the vital -forre of
the 5m-^CBLCDtt a a^>iia4 AS oT a jungle afire; from the vital-fofce of the bjT-
clcment, a anund hke a iholriand tfiuiulcR revefhcraiinE aamdltaneoualy-'
Herein are d-cacribed the paychic mutlanti ol the diainte, 5 Jatinp proee» calicd
death aa aSeclin^ the fcMJr ^Ucr elcmenH componin^ the human body
; the ether ctcmcat » not named, becauBe in that cteffient alonc^
L-O- in the elhereal, or jSdA/n-body—Ifie con iri n n-nn.iPMi.pri nri pic conllnuea to
eauaL (Cf. pa^e 9J*.')

* The precipices are ^rmk illuiiDni, synbo^ical of the three evil paafilDua ;
and the ra,liins^ diowu Ibem e^^iobalizca tlin cntriuice ihto i WOltiib prior to rebirth
(Sec page la^V)

PARTI] SJDPA BARDO EXPERIENCES 163

Know at that time tliai it is the Sidpft Burde [in which
thou art]. Invoking, by name, the Compassionate One, pray
earnestly, thus; ‘O Compassionate Lord, and my Gunt, and
the Precious Trinity, suffer it not that I {so-and-i^ by name)
fall into the unhappy worlds.' Act so as to forget this not.

Others who have accumulated merit, and devoted them-
selves sincerely to religion, will experience various delightful
pleasures and happiness and ease in full measure. But that
class of neutral beings who have neither earned merit nor
created bad karma will experience neither pleasure nor pain,
but a sort of colourless stupidity of indiffetence. O nobly-
born, whatever cometh in that manner—whatever delightful
pleasures thou mayst experience—be not attracted by them ;
dote not [on them]; think, ‘May the Gum and the Trinity
be worshipped [with these nterit-given delights] . Abandon
all dotings and hankerings.

Even though thou dost not experience pleasure, or pain,
but only indifference, keep thine intellect in the undistmeted
state of the [meditation upon the] Great Symbol, without
thinking that thou art meditating-’ This is of vast ira-
portatice.

O Qobly-born, at that time, at bridge-heads, in temples,
by stupas of eight kinds,* thou wilt rest a little while, but
thou wilt not be able to remain there very long, for thine

' nmv^ditalMn f

liQn-diatrBicticD'; rtferring Id i ti( menial nnnoenlraUan n w ic

IhnnEht nf mndiUlioo Itself il .R™e4 to lotrtido. This m tht sl^icof
ir one thinks nme I* meditotinj, tlw IhoiiEht nlonc inhibits thr mnditnlhiil.

KcEIK tbc WB.TIUn£ lo itft . il - n-

> This refeni to Ihc purposes, for which ■ smt’a {or pagodnl

Two such instnn™ m*y he cited m elueidktion; (0

(pivii. J miiotl-rlin (nr tkarUn - sfa/*') ia here U-s^nUMe h

* worstiip \ and »a Hlctorf' *, hciurc sort o

one for nuf kini n viclon^, i-e. > meriinicnl}<n) tP^-

iyniu--dW.f**f-ln*) refer* to n hstii « • monument for mirkilif Ihe spot
Where e mint of MCC die^, or the pU« of harinl ol the uni contnloliiE^b
a Oflc'a ashca. Other pa^jOcUa mit parcly syrntroltCil stfiacturea c Wt
ChrixtUD cromea S.n-ms objerts cjf woiship or ^cacrttieiu la Cey!on
ire creciwi aoldy to ciUhriiiE lacrrd boots or retiqLks. Tbi: ^
of North -WHfl Lidrt, nenr Pahnwar -ml »t T-rifo, Utdy opened, enntmlned
bone-rtliques ind nlhcf object!. Two of lb«m confined *nlJicnUc bits of tlw
boai^ of th« fiuJdhi.

i 64 BARDO of seeking REBIRTH [BOOK ii

int^^llcct hath been separated from thine [earth-pUne] body+^
Because of this inability to loiter, thou oft-times wilt feel per¬
turbed and vexed and panic-stricken. A t times, thy Knower
will be dim j at timeSp fleeting and incoherent* Thereupon thi^
thought will occur to thee, ^ Alasl I am dead! What shall
I do?^ and because of such thought the Koower wiU become
saddened and the heart chilled^ and thou wilt experience
infinite misery of sorrow.* Since thou cans! oot rest in
any one place, and feel impelled to go on, think not of
various things, but allow the intellect to abide in its own
[linmocJjfiedJ state.

As to food, only that which hath been dedicated to thee
can be partaken of by thee, and no other food." As to
friends at this timCj there will be no certainty.'*

These are the [ndications of the wandering about on the
Sfdpn of the mental-body^ At the timCp happiness

and misery will depend upon karma.

Thou wilt see thine own home, the attendants, relatives,
and the corpse, and thinkp ‘Now I am deadl What shall
I do?" and being oppressed with intent sorrow, the thought

* Lite ■ perwn UiincllinB Jilofit mt nigit i^ong * h Wiy, hJiviBf hia ettekltiQn

mjTC3U4 by pramin^t landiniiTta, jp-eat b^i^ff€'hcad^t

lemplUp end n ofl, the deaulp Ift their own wiy, hate lunilar expericncce

wllcn c^t-wAndcrin)^. They ire ai tourted, by haPiMte prapeDsidca, to Camilkr
hauiita in tlie hnnian wdrid, but bein^ posacaecd of a menial or dcflire bculy
evnnol jcmajn long al any ofle plare. Aa ow icat e*pl«t»t they arc driven
hill»r ktl4 Ihitbex by Ihc winds of karmic deiirc*—like a fcaibcT before a gale.

* li ahwild be remembered here that all tbe Ecmlyin^ phenomena and Iho

onhapplneaa ar* entii^y Had tbt deceased been developed apfr^tuaUy,

bia uiateivte would ba/ve been pefl 4 zcful and happy from the firati and be

would not have wandered dfi wn ao far as thia. The is concerned

chieSy with the nonaal indhridual, and not with highly developed huifum bcififs
whom iicBlJi Seta free Inlo Reality,

Splrita of the dead aecordin^ lo CeJtkr belief^ or the daemons
of ancient ■Creek bebef, tbe dwcBcra in the. arc aald to Jive Cti inviaibic

ctfacTcal eascrces, whfeb Lhcy e^trajcE eUbeT from food, offered to them Ola the
human platic or elle from the Beneral otc^re-hoiise of naluriE; In Tkf Sir
already referred to above (p. itio*), there is thiJ reference to the
ioKahitanta ol the Bardo : * They livo on odoiErH [«■ the apirileal e»eiic«fi of
mnleHal thinf^]/

* Fricnda rpoy nr may bd 4 cxial In the Intermediate Slate, al cm earth J but
evECL if they do^ they are pewerteja to coiiateracl any bad lurma of tbedccuied.
He must follow hlj own paLfap la marked out by kHrjtmn

fARTTj THE DESIRE FOR A BODY kS.'}

will occur to theCj * O wh^l would I not to possess
a body!’ And so thinking, thou wHt be wandering hither
and thither seeking a body-

Evea thougb thou couldst enter thy dead body nine times
long interval "which thou hast passed in
the C/i^'d Bardis^h will have been frozen if in winter, be^
decomposed if in summer, orp otherwise, thy relatives will
have cremated it, or luteired it* or thrown it into the water*
or given It to the birds and beasts of preyi^ Wherefore
hndmg no place for thyself to enter into, thou wilt be dis¬
satisfied and have the sensation of being squeezed into cracks
and crevices amidst rocks and boulders-* The experiencing
of this sort of misery occurs in the Intermediate State
when seeking rebirth. Even though thou seek^t a body*
thou wilt gain nothing but trouble. Put aside the desire for
a body; and permit thy mind to abide in the state of resigna-
lion, and ad so as to abide therein-

By thus being set face to face, one obtaineth IJberaticm

from the Bigrd&,

[THE JUDGEMENT]

[Instmctions to the Officiant] - Yeti again, it may be passible
that because of the influence of bad one will not

recognize even thus+ Therefore* call the deceased by name,

and speak as follows: _

O nobly-bom. (so-and-so), Usten. That thou art suffenng
so cometh from thine own JtartH^ * it is not due to any one
elsc's: it is by thine own kar*fta. Accordli^ly* pr^y earnestly
to the Precious Trinity j that will protect thee. If thou
neither prayest nor knowesl how to meditate upon the Great
Symbol nor upon any tutelary deityj the Good Gemus. who

^ All known fanna ef dWROfiil of m rtrp^c art prmctiwU bl inclndmE

muRimincittiDb. pp* ag-Ur) t

* Th\m ifinbclba Hit iTctiiTig mto DadessraWe womba, tbose of hn

beiogB of KniEUMl-libe iiAtun;. . ..

» ipTaa.lMa-<Aig-h^-^^

ly bgni {«■ gOoA HBrit, W foniiu)’, Ihe pcraonifietlinB of > .

higher, or divine, o«lniir; popuj.riy tnovrn in SikklmBK >. - -r n ,

* ULtlc white gwl

i66 BAJ^nO OF SEEKING REBIRTH [BOOK n

was bom ^im^taneously with thee, will come now and cotint
out thy good deed^ [with] white pebbles^ and the Evil Geniii3i^
who was bom simultaneously w^ith thee* will come and count
out thy evil deeds [with] black pebbles. Thereupon, thou
wilt be greatly rrightened^ awed, and lerrificd, and w*Dt
tremble^ and thou wilt attempt to tell lies, sayingp ‘I have
not committed any evil deed ^

Then the Lord of Death will say, * I will consult the Mirror
of Kiirma^,

So saying, be will look in the Mirror^ wherein every good
and evil act is vividly reflected. Lying will be of no avail-

Then [one of the Executive Furies of] the Lord of Death
will place round thy neck a nope and drag thee along; he will
cut oET thy head, extract thy heart, pull out thy intestines^ lick
up thy brain, drink thy blood, eat thy flesh, and gnaw thy
bonea;* but thou wilt be incapable of dying* Although
thy body be hacked to pieces^ it will revive again. The re¬
peated hacking will cause intense pain and torture.

Even at the time that the pebbles are being counted out,
be not rrlghlened^ nor terrified; tell no lies ; and fear not the
Lord of Death,

Thy body being a mental body is incapable of dying even
though beheaded and (quartered. In reality, thy body is of
the nature of void ness;* thou needst not be afraid. The

^ Text i (prmL /.Adfi m * mimiltii hcisus-

b-born (or evU xplrft, or gcdiiu] \ person iarAlktt of*l Imman beil^g's

Tt>wcr+ or cvTDiftl, n^aturej; pepiJxrir kaown in Siklciittcte Oe
(pfua^ * Little hlick (or detiton)

* These torUirea tlhe fmags. of rbe deceBsed’s canscEEnre for the

Jud^Eaent, u lienein dEscribed, the ruan^ ap at the Good Genius id

Jud^etncEifc ttic Evil Geniiia, ihe Jiadg^c being' 'the eanscience ilselT in il3i

afaETfl iSpeet qf imp^Hiiditj' and love af rigji IcoumcM; the Muror la medfiiT-
Oftt eleraeBt—the pqtely human elEtceut--—of the cansekHisniwg-cqtiteql of the
dcctued, cmes fisrward, xnd, offerfAg lame exciiaeg, Hi« ito meet ieeisiiEicna
LgAtnat il, aAylnjg, * Owing to ^ch-aod^auch drcninAanees I ha4 to do so-»nd^
90^. Anotber e]ciscnt of the eonacLousDCfio-eontent cORl'ea forward And

* Veu were folded by Eaefa^entd-auch motivea j ynur deodo pifUtlte of llic black
COlQtir% Then tome mere friendly one at auch Elemohlt uiiCfSOnd protcaia^
^B«t I have stl^h-abd-Biicli j^ifictlion; and the deceucd detervn pardon on
these grounds'i And k>— la the jUwda caplainr—the Judeofnenl ptocejoda-
fCX pp. 33-7.)

* klcaning that Uk * Ulnl" or dcxlre-body La Tueapahle nJ ordiftafy phylicnl

TirE jLMkGEMKNT

liefcribtil Oft xxX’Jlxxtii. J*5'7. -■!“

THZ MANTRA OF CHEN RAZEE

tMI

"OM MA-lsiJ PAD-ME HUM"

0^1 pagf Jt;rj ejt

parti] nature of the VOIDNESS 167

Lords of are thine own hallueinatloiis. Thy desire-

body is a body of propensities, and void. Voidn&ss cannot
injure void ness; the quality less cannot injure the quality less.

Apart from one's own hallucinations, in reality there are
no such things existing outside oneself as Lord of Deathi or
godj or demoiif or the Bull-headed Spirit of Dcath.^ Act so
as to recognize this.

At this time, act so as to recognize that thou art in the
Meditate upon the Saj^ddht of the Great Symbol.
If thou dost not knoiv how to meditate, then merely aaaly^ie
with qajc the real nature of that which is frightening thee-
In reality it is not formed Into anytlihig^ but is a Voidoess
which IS the PAarffM-ICdya,^

That Voidnes3 is not of the nature of the votdncss of
nothiDgncsss, but a Void ness at the true nature of which
thou fcclest awed^ and before which thine intellect shineth
clearly and moie lucidly: that ia the [state of] mind of the

In that state wherein thou art existing, there is being
experienced by Uice, in an unbearable intensity, Voidness
and Brightness iiiseparable,—the Voidness bright by nature
and the Brightness by nature voidi and the Brightne^ in¬
separable from the Voidncss^—a state of the primordial
[or unmodified] intctlect^ which is the And the

inj u ry. * As LfarDu^b a. dcud^ ■. cblcv be ply njed th/ougb 5iunrfi!iKl»djr

withesit harming ll*~thc Afmaj: cKpItin ; or it is l3fce the fortfE^3^n ie materiai-
iling Acancea ot necrofflancers and spirit >S]CLt£uitta.

^ These L.fU'd^ of arc VanuL-Rftja and his Coilft of ABBocialcs, incltiiiiogi

perhaps, tie Executive Furies. These 1«E are, as Tcrmeating furies, cDUfpar-
eblc lo the EuiSynicI^ oC Aeschylus* ^eal drama—eleuacnla of oue’s owfi
■conscipiiSflcsi<ptitcfit, Fclhiwinj the /fiAM/jfiujsnHPrtr of Southerti Buddhl’iin,
there are mlhd (Slei. eiriif Tib- Jttms—prvtu iem) and Iih pulses of imnd (Skt.
ckiitaprUfi^ Tibi —pron. s£m-j^ng )' aud the impulses of iftSnd aft the

Furies, {CC pp. I 47 -O.)

“Textt (pr<tn. * Bull -bended Spirit of

Oeiilh ecnninoDly depicted as having a huffaiD-bcSCl-. The thief tiitclajy deity
of the Gelugpi. or Ycliciw Hat Sect, cjdicd (Tih.

iBcanijag ^Jam^ vSht, MaF!jHsrkf)f lhe IteEroyer of tic Lord
or Death t^hL TiZAii^Hleifa)", ia often represented M * blue bu&lo^heftdcd deity»

■ See pp. 10-15,

^ Tih. Skt- C'firat Body'), which ii synonymous

with the

BARDO OF SEEKING REBIRTH [moKU

power of this, shining unohstmctedlyj will radiate every¬
where; It is the Nirmdfta-K^n^

O nobly-bom» listen unto me undistractedly* By merely
recognising the Four thou art ccrtsun to obtain perfect

Emancipation in any of Be not distractedn The line

of demarcntion between Buddhas and sentient beings lieth
berein-^ This moment Is one of great importance ; if thou
shouldst be distracted now, it will require innumerable aeons
of lime for thee tn come out * of the Quagmire of Misery.

A saying, the truth of which is applicable, is:

* In a moment of time^ a marked diBerentiation is created;

In a moment of tlme^ Perfect Enlightenment is obtained/ -

Till the moment which hath just passed, all this Bitrd&

hath been dawning upon thee and yet thou hast not re-
cognized, because of being distracted* On this account, thou
hast experienced all the fear and terror. Shouldst thou be¬
come distracted now, the chords of divine compassion of the
Compassionate Eyes wilJ break,* and thou wilt go into the
place from which there la no [immediate] Liberation, There-
forOj be careful. Even tliougb thou hast not recognized ere
despite thus being set face to face—thou wilt recc^nize
and obtain liberation here*

[lostructions to the Officiant]: If it he an illiterate boor
who knoweth not how to meditate^ then say this:

O nobly-bom, if thou knowest not how thus to meditate,
act So as to remember the Compassionate One, and the Sangha,
the Dharma, and the Buddha, and pray. Think of all these
fears and terrifying apparitions as being thine own tutelary
deiiy^ or as the Compassionate One.* Bring to thy recollec¬
tion the mystic name that hath been given thee at the time

*■ Id vimie ef knowiisg; the true tialure or sawt^sdm «xj^nee^Lhit wSl pheno-
naciLi Hue Unttai BuddhoK, qr Perfectly Eiillf bteiied QD«a« »rt beings otittc apart
insm iwnltEhlcn^ ^nticDl beJngx

■ Ui^ • tbtre will be ua liine whea tlwy tanst gel otit\

This is m litcni reh^ermf, meaauDg' ttuH the rays of trace or compqs^o: of
Chraivec will ccAse to dawn.

• Th* idem mtiflt te be wnveyed a tlmt tiiils uid tHbuiatkoa. although
Auntdd, let as diviiw lata, aqti no, beinf for the ^oo4 of the deceqse4, ought
evcD tq be vwualued u such, t*e. is the hAtthry dcUy, or as Chursue.

parti] the initiatory NAME 169

of thy sacred mitiatian when thou wert a human being;, and
the name of thy jpirUf and teU them to the Righteous King
of the Lord[s] of Death-* Even though thou fallest down precis
piceSj thou wUt not be hurt. Avoid aAve and terror.

t [THE ALL-DETERMINING INFLUENCE

OF THOUGHT]

[Instructions to the Officiant]: Say that; for hy such set¬
ting-face-lo-iace, despite the previous non-liberation, libera-^
Lion ought surely to be obtained* here. Possibly, [however,]
liberation may not be obtained even after that setting-face-
to-face; and earnest and continued application being essential,
again calling the deceased by name, speak as fallows:

C O jjobly-born, thy immediate experiences will be of momen¬
tary joys followed by momentary sorrows, of great intensity 1
like the [taut and relaxed] mechanical actions of catapults.^
Bo not in the least attached [to the joys] nor displeased
[by the sorrows] of that. ^

If thou art to be born on a higher plane* the vision of that
higher plane will be dawning upon thee.

Thy living relatives may—by way of dedication for the
benefit of thee deceased—be sacrificing many animals,* and
performing religious ceremonies, and giving alms. Thou,

^ Tlli4 rcrtaJixif or tbc iniLLatacy Mme b for tfac purpose of e^iUliUsHflg
D^CUtt Connexusn bcLwEen tlic dccuK^ *nd t±L€ Eia^or I>ath^l.e^ tselwccn
the hii miini and lUiC divine in nmn-^D much LfatC oa a FminUQD will

mike biai4€]ihDawi] to uMthtT FrMmwn by glvitil^ some secncl
■ lit-, ^ win be obEsuned

> Thtt is to Esy, at anc tunc good ^ifrnta wiJI be upcJWtive lud raise Ibe
to s spiritual slate af mindp and At anotber timCp bad becoming

predominontr the wiU be puIlDd down i-Q mental di^pfesEipm Tbe

OperiEar of the caltpuil is iurma, who itretcbn out Lhc catapult lo jls iimjt and
then relaxes it, ftltematclyi

* Each time au autitial Is sicrificed—prcium44bly tu be prepared lor ^ood
afterwords—the deceased la said to be unable to escape lhc karmK result, the
sicTilce bein^ done in hia name, se Uul borrurs come upon him dlrrelly. He
calls to the Lvin^ to ccosc^ but, they iwi hearing him, he is indioed to grow
sn^y j and anger he must avoid at 1^1 costs* for if allowed to arise on tbe
iS'enfcr-plaiac, lihe a heavy weight, il rercea lom down Eo the lowest mcatol stale
called HelL

Anirait sacriSce to Ihe dead, in Tibet os in ludia* Euigioated in oncienl dmes,
far prkkr lo the rise of Buddhiimj. wbiEh, of eourae, p^hibala iL SoTvivaJs of it

9Mt Z

170 BARBO OF SEEKING REBIRTH [rook il

because of thy vbion not being purihedp mayst be inclined
to grow very angry at their actions and bring about^ at this
moment, thy birth in Hell: whatever those left behind thee
may be doing, act thou so that no angry thought can arbe in
thee, and meditate upon love for them.

Furthermore, even if thou feclest attached to the worldly
goods thou hast left behind, or, because of seeing such
worldly goods of thine iti the possession of other people and
befog enjoyed by them, thou shouldst feel attached to tliem
through weakness, or feel angry with thy successors, that
feeling will affect the psychological moment in such a way
that, even though thou ivert destined to be bom on higher
and happier planes, thou wiit be obliged to be born in Hell,
or in the world of prffas [or unhappy ghosts]^ On the other
hand, even if thou art attached to w orldly goods left behind,
tliou wilt not be able to possess them, and they w'lll be of no
Use to thee. Therefore* abandon weakness and attachment for
them; cast them away wholly; renounce them from thy
heart. No matter who may be erijoying thy worldly goods,
have no feeling of miserliness, but be prepared to renounce
them willingly* Think that thou art offering them to the
Precious Trinity and to thy and abide in the feeling

of unattachment, devoid of weakness [of desire].

llAVi£ persiated in Tibet* but Withaiit tbie 3-pprQVKJ af tfac dut tcit clearly

prmrea j and, jl ncwadaya^ it n only rarely, Mud by tbe rude fotfc of

rciDcLe dialficis, who afe Buddhist merely in naiQie,

^ve for the er iflPMi ca^sr fur ihe kigb-e^ ipirtlual del’^lopiicnE—witb
which nnb-caEing- ilBuid lo be incornipBlJblc —TibeEaiu, bciu^ eonfi^ed: caters
of MDiiitMl carpses, like ihe BfibiniDs of KashEnir (who are, et3D»quenlly, not
TKognSzed u Brihinliii by the poire-l tvin; Brltimins ^ tndill], ex.cLiSe ibeir
meat-caUng Cn the i^roUhdA of climatic and ecoaoMic neecasitj, AJthougb
Tibel is (Mcr b cerealls and vcgelabln and ffuSa, this bccim to be chiefly an
uncDDsciauj aitempt to co¥er Up a rafiel predispotalioEi;* mhcdled fram Domadic
and pastoral anceatoiy^ for a fluih dicl^ Even in Ceykn, where there CM be no
snch ttcti»e fM- Buddhists to disobey ihe precept prohi'Ntqo^ the Uking; of life,
flcsh-catiii^ already made rmpid progress since the advent of Christisnity,
which, niklilu^ Buddhiso)^ does not, anrartofialely, leich kiedness aniiBals as
a leligiDus tenet, St, Fanl hiiBself beinE of opinion that Ggd cares not for oien
(see I Cpr, la, g.. And yet on Cejinn's Saori^d Meant qf MihintjUe fctlTI iwnds,
■a wtness of a purer Enddhaai^ the aadeal edict, cut on ■ alone sJabK prO'
hibfiia^-^u the Edicts qf Ai^oka prqhiblt—the slaying of any armnal* either In
laeK^ce Or for food.

PARTtl THE DIRECTING OF THOUGHT 171

Again, when any recitatJoii of the K<tfHianI is

being made on thy behalf as a funeral rite, or when any
rite for the absolving of bad karvUQ liable to bring about
thy birth in lower regions is being performed for thee, the
sight of their being conducted in an incorrect way, mixed
up with sleep and distraction and non-observance of the
vows and lack of purity [on tbe part of any officiant], and
such things indicating levity—all of which ihou wilt be able
to see because thou art endowed with limited karmic power
of prescience thou mayst feel lack of faith and entire dis¬
belief [in thy religion]. Thou wilt be able to apprehend
any fear and fright, any black actions, irreligious conduct,
and incorrectly recited rituals*® In thy mind thou may St
think,'Alas! they are, indeed, playing me false'. Thinking
thus, thou wilt be extremely depressed, and, through great
resentment, thou wilt acquire disbelief and loss of faith,
instead of affection and humble tnistfulness. This affecting
the psychological moment, tbou wilt be certain to be born
in one of the miserable states*

Such [thought] will not only be of no use to thee, but will
do thee great harm* However incorrect the ritual and im¬
proper the conduct of the priests perfonniijg thy funeral
rites, [think], 'What! mine own thoughts must be impure!
How can it be possible that the words of the Buddha should
be incorrect ? It is like the reflection of the blemishes on mine
own face which I see in a mirror ^ mine own thoughts must
[indeed] be impure. As for these [i.c, the priests], the Sahgha
is their body, the Dharma their utterance, and in their mind
they are the Buddha in reality: I will take refuge in them

» This manln$ is 6wli«™l Is ll*™ ‘he liupca] [»wcr sf SO tnmMUUinE fo«J
fjj- Fifif**d to tlic 'dc4d iS- to EDBikt St aClJCplltlo to thClU-!

■ In. il4 fullBCia^ thii pflW-ar al pnocleftce mc[Lid« knowlerifft uf tbe

preaciitp ind futw, ibe ibility to rewl others' thoiag^hti, and the
knowing of OUc'i ewn tmpabilitita siid lamStetisna, Oflly hiffbly devtfoped
bfinES, BUebp for eiainphsj iS tdcptfl Sn eojoy mch wmpSeto pflwer, a

preacdmcc- On the pDuie—nnlike the bumao world—cFcry besaf

potXWSf m rirtuc of free^oiB from the mapedip^ gruSA phyiniSil body^ a ttfUln
degrw of ibe power^ u the text makes d lar-

■ That ii, r«ir ftnd fripbt^ Of impropriety^ or ctre^esmess on the pwl or uiy

petiKD eDDduct4P:g. the ^pncral ritee^

17^ BAJ^DO OF SEEKING REBIRTH [book ii

Thujs thinking, put thy trust in them and e^tercise ^ncere
iovt towards them. Then whatever Is done for thee \py those]
left behind will truly lend to thy benefit Therefore the exercise
of that love is of much importance ; do not forget \his.

Again, even if thou wert lo be bom In one of the reiserable
sUtes and the light of that miserable state shone upon thoe,
yet by thy successors and relatives perfonning white ^ religinua
rites unniixcd with evil actions^ md the abbots and learned
priests devoting themselves, body, speech^ and mind, to the
performance of the correct meritorious rituals, the delight
from thy feeling greatly cheered at seeing them will, by
Its own virtue, so affect the psychological moment that, even
though thou deservest a birth tn the unhappy states, there will
be brought about thy birth on a higher and happier plane-
[Therefore] thou shouldst not create impious thoughtSp but
exercise pure affection and humble faith towards all iinpartlally*
This is highly important- Hence be extremely careful

O nobly-bom, to sum up; thy present intellect in the Inter¬
mediate State having no firm object whereon to depend,
being of little weight and continuoiisly in motion, whatever
thought occurs to thee now—be it pious or impious—will
wield great power; therefore think not in thy mind of tfli-
piotis things, but recall any devotional exercises • or, if iliou
wert unaccustonied to any such exercises, [show forth] pure
affection and humble faith i pray to the Compassionate One,
or to thy tutelary deities; with full resolve, utter this prayer:

* Alas! while wandering alonCi separated from loving friendSp*

When the vacuous, reflected body of tnino own mental
Ideas dawneth upon mc^

May the Buddhas, vouchsafing their power of compassion,

Grant that there shall be no fear, awe, or terror in the Bardtf*

When experiencing miseries^ through the power of evd
karma.

May the tutelary deities dispel the miseries,

^ W opposed to * ttKk ■ (is in bLirk mm^c or »rcery),

' €C ibe roKowin^ from Use Oropet's ed. {p. s

*Wh«ic b now IhA bdp of my triendfl? Wlim be now food bcdiests of
QDT klimiica uid otherl

partiI prayer for guidance 173

When the thousand thunders of the Sound of Reality re-
verberate,

May they all be sdunds of the Si)£ Syllables/

When Ksrttta follows, without there being any protector,
May the Compasaionate One protect iro, I piay.

When experiencing tlie sorrows of iatmie propensities here,
May the radiance of the happy clear light of Savtadht
shine upon

Earnest prayer in this form will be sort to guide
along; thou mayst rest assured that thou wilt not be dweived.
Of great importance is this; through that being reated,
recollection couicth; and recognition and liberation wi
achieved.

[THE DAWNING OF THE LIGHTS OF
THE SIX LOKAS\

rinstructions to the Officiant]: Yet-though this [instruedon]
he so oft repeated^if recognition be difficult, ^usc of die
influence of evil karf»a, much benefit will come from repeating
these setting5-racc-t£>-facc many times over. Once more, [iheu.J
call the deceased by name, and speak as follows t

O nobly-bom. if thon hast been unable to apprehend the
above, henceforth the body of the past life wiU become more
and more dim and the body of the fu^re Ufe w.U l^omc
mere and more dear. Saddened at this [thou wdt tlu^].
‘O what misery I am undergoing! Now, wkitcver body
I am to get. I shaU go and seek [it]*. So
be going hither and thither, ceaselessly and dis^ctedly.
Then there will shine upon thee the lights of the Six
LoJtas. The l^ht of that place wherein thou art to be bonit
through power of iarma. wiU shine most prominently-

O nobly-bom, listen. If thou desirest to know what th(^
six lights are: there will shine upon thee a dull white light
from the i?rt«-world, a dull greoi Ught froin the
world, a duU yellow light from the Human-world, a dull blue

I Sm p. 14^*

*74

BAJ^nO OF SEEKING REBIRTH [TOOK ii

light frora the Bnite-worid, a dull red light from the
worldt and a smoke-coloured light from the Hell-world.* At
that time^ by the power of ianHa^ ihmt -own body will partake
of the colour of the light of the place wherein thou ajt to be
born,

O nobly-bom^ the special art of these teachings is e^cially
important at tliis moment: whichever light shineth upon thee
noW| meditate upon it as being the Ccmpaasioiiate One; from
whatever place the light comcth, consider that [place] to be
[or to exist in] the Compassion ale One. This m an exceedingly
profound art ] it will prevent birth* Or whosoever thy tute¬
lary deity may meditate upon the form for much time,—
as being apparent yet non-existent in realityi like a form
produced by a magiciaiL, That is called the pure illusory
form. Then let the [visuali^tion of the] tutdaiy deity melt
away from the extremities, tbJ nothing at all remaineth
visible of it; and put thyself in the state of the Qcamess and
the Void ness *—which thou caitst not conceive as something—-
and abide in that state for a little while. Again meditate
upon the tutelary deity; again meditate upon the Clear
Light: do this alternately. Afterwards, allow thine own
intellect also to melt away gradually/ [beginning] from the
extremities.

Wherever the ether* pervadeth, consciDU^ess pervadeth;
wherever consciousness pervadeth, the DAarmn-Kffya per-
vadeth* Abide tranquilly in the uncreated state of the
In that state, birth will be obstructed and
Perfect Enlightenment gained.

1 Here u bcForc (see p. tie MS. ife faulty* Jl pvn the lijhtl »M
ffiUows; white Ibr tic JVi^-^wozid^ red for iti* ^jwiv-world, for

HuBiAn.wcrl^, Btccd for Uie Brulc-vrarid^ yiiilaw for tic Frtm-WurhX, molt*-
EQJoortd for the HcU^vrarid. Thij ■ppareiatly on tic part of tie copyiat

of the Ms., hoi been corrected hy tie fran^Eor.

* This MpnawcHp ^thc C1e*rflcsB and th* Voidneaa^ Irem the iiutnictkiiii
folkwiii^, icenii lo ie ayiiaDyinana with * the Clew Light", or ^ the dear U^E
and the Voidneu

■ ThiH ptveea eorrespanda to the iw* atage:i of the visaaUxation

■tage, aitd the perfected atagt. (See p.

^ Texts »am^mkhaA Cpmn. SJU. ^fiUlcr', of Vsky^

PART II]

VITAL TEACHINGS

175

[PART II]

[THE PROCESS OF REBIRTH]

[THE CLOSING OF THE DOOR OF THE WOMB]

[Inslructiotis to the Officiant]: Agatn^ if through great weak¬
ness in devotions and lack of familiarity one be not able to
understand, illusion may overcome one, and one ’B'ill wander
to the doors of wombs. The instruction for the closing of
the womb-doors becometh very important: cali the deceased
by name and say this:

O nobly-born, if thou hast not understood the above, at
this moment, through the influence of iar/aa, thou wiJt have
the impression that thou art either ascending, or moving along
on a level, or going downwards. Thereupon, meditate upon
the Compassionate One, Remember. Then, as said above,
gusts of wind, and icy blasts, hail-storms, and darkness, and
impression of being pursued by many people will come upon
thee. On fleeing from these [hallucinationsi], those who
unendowed with meritorious will have the impression

of fleeing into places of misery; those who are endowed wi*
meritorious iarma will have the impression of arriving in
places of happiness. Therctipon, 0 nobly-born, in what^er
continent or place thou art to be bom, the signs of that birth¬
place will shine upon thee then.

For this moment there are BCvcral vital profound teachings.
Listen nndiatractedly. Even though thou hast not appre¬
hended by the above settiags-facc-to-face, hem [thou wilt,
because] even those who are very weak in devotions will
recognize the signs. Therefore listen.

[Instructions to the Officiant]: Now it is very important
to employ the methods of closing the womb-door. Where¬
fore it is necessary to exercise the utmost care. There are
two [chief] ways of dosing: preventing the being who would
enter from entering, and closing the womb-door which might
be entered-

BARDO OF seeking REBIRTH [book 11

176

[METHOD OF PREVENTING ENTRY INTO A WQMBl

The inductions for prevcntiiig the being from entering are
thus:

O nobly-bom^ (so-and-^ by name,) whosoever may have been
thy tutelary ddty, tranquilly meditate upon him,;—as upon the
reflection of the moon in water^ apparent yet non-existent
[as a moonjp like a magi cal ly-pniduced ilLusion. If tbqy
hast no special tutelary, meditate either upon the Com¬
passionate Lard or upon me; and, with this in mind, meditate
tranquilly.

Then, causing the [visualized form of the] tutelary deity to
melt away from the extremities^ meditate, without any thought-
farming, upon the vacuous Clear Light. This is a very profound
art I in virtue of it, a womb h not entered.

ITH£ FIRST method OF CLOSING THE WOMB DOOR]

In that manner meditate; but even though this be found
inadequate to prevent thee from entering into a womb, and
if thou Hndest thyself ready to enter into one, then there is
the profound teaching for closing the womb-door. Listen
thou unto it:

*Whcn, at this dine, alast the Siipa Bardu is dawming
upon oneselft

Holding in mind one single resolution,

Persist in joining up the chain of good

Close up the womb-door, and rernember the oppositian.*

This is a time when earnestness and pure love are
necessary 1

Abandon jealousy, and meditate upon the Gum Father-
Mother/

Repeat this, from thine own mouthy dbtinctlyj and re-

^ Ta o^luji results, tbe iceainLilmcd laaitnt, bera of lood actiona done iH the
uniai nude opcrilivi^ ttnl u, it mi^l bc linked witii the
owlOtiCc ol the deceased.

■ NofRuilyt erkteacc in the tvtt tends to the dccoMsed back to

birib ■ MBd this I5 dne Tn proprieties, vbiqh are the oppoaitPoo, the

forcea eppninf tXe EnUfifatftnttcDt at ByddluhDod. Hedtie the dccciScd must
oppoM! thlt uumie lendcaicy with every bdp nvaikhtei

r.\JiTii] ONE-POINTEDI^ESS OF MIND 177

member its m&nmg vivjdlyi meditate upon it- The
putting of this Into practice Is essential.

The s^ificance of the above teachingt * When, at this time,
the Stdpa Ls dawning upon me [or upon oneself] ”, is

that now thou art wandering m the Sidj>a Bardc. As a sign
of thu^ if thou Jookest into water, or into mirrors, thou wUt
see no reflection of thy face or body; nor doth thy body
cast any shadow* Thou hast discarded now thy gross material
body of flesh and blood. These are the indicatbns that thou
art wandering about in the Sidpff B^rda,

At this time, thou must form^ without distraction, one single
resolve in thy mind. The forming of one single resolve is
very important now. It is Like directing the course of a horse
by the use of the rcins^

Whatever thou dcsirc.st will come to pass. Think not
upon evil actions which might turn the courso [of thy mind].
Remember thy [spirituaJJ relationship with the Reader of
this Bardi?^ or with any one from whom thou hast

received teachlDgs^ initiation, or spiritual authorisEatSon for
reading religious tenets while in the human world ; and per¬
severe in going on with good acts: this is very cssentiaL Be
not distracted. The boundary line between going upwards
or going downwards is here now. If thou givest way to
indecision for even a second, thou wilt have to suffer misery
for a long, long tim& This is the moment. Hold fast
to one single purpose. Persistently join up the chain of
good acts.

Thou hast come now to the time of closing the womb-door.
* This is a time when earnestness and pure love are necessary \
which implieth that now the time hath come when, first of all,
the woitib-door should be dosed, there being five methods of
closing. Bear this well at heart

[THE SECOND METHOD OF CLOSING THE WOMBkDOOR]

O nobly-born, at this time thou wdt see visiojis of males
and females in union. When thou seest them, remember to
withhold thyself from going between them. Regarding the

A a

]7 » OF SEEKING REBIRTH [dock Ii

father and mother as thy Garr^ and the Divine Mother/
meditate upon them and bow down] humbly exercise ihy
faith; offer up mental worship with great fervency; and
resolve that thou wilt request [of them] religious guidance.

By that resolution alone, the womb ought certainly to be
closed;^ but if it is not dosed even by that* and thou findest
thyself ready to enter into meditate upon the Divine G^iru
Father-Mother/ as upon any tutelary deity^ or upon the
Compassianiitc Tutelary and SAakiii and meditatfiig upon
them, worship them with menUl offerings. Resolve earnestly
that thou wilt request [of them] a boon. By this^ the womb-
door ought to be closed.

[THE THIRD METHOD OF CLOSING THE WOHB-DOORJ

Still, if it be not dosed even by that» and thou findest
thyself ready tp enter tlic womb^ the third method of re¬
pelling attachment and repulsion is hereby shown unto thee:

There are four kinds of birth: birth by egg. birth by
worn bn supernormal birth/ and birth by heat and moisture/
Amongst these four/ birth by egg and birtli by womb agree
in character.

Ah above said^ the visions of males and females in union
will appear. If, at that time, one eptereth into the ivomb
through the feelings of attachment and repubion, one may
be bom either as a horsCj a fowl, a dog, or a human beingp*

^ ‘The fitber and maUicr^JirE Ul-c mA\c and fcraBle s«n in union ; Ihc
IS the crlcBitiAl or apkrttuil dd 4 the bumut g^^ru ; ind Ibe Diviflc Mother

IE like

Tbit ^ the Guru willi the A, u abore dkreettd,

* (pron, Shlit. SinjnirrafMM : ^ luprrnDriUnl (or mira-

cioloi^) birth % by tnnfiJaUon or tTMuafcrettce of Uvr ciolasdauEncaa-prlJtri pic
fronk ont to another. pp.

* Tb^a fefem Ma- tbo germinatlOil of sceda ao4 aporcBj cr ttie proccsfics ^>f birth
in tlic vegetable kiflgfdotii.

* * Brfthraimisra, likewise^ rtCOgtiizca four kiudl or birth : (sweat-

buTTif or ttloKsture-borti), aftifitja (egg-bom), (womb-bcini},

(vcgcuaion}.*—£5j, Aaj BduLri Ghofib.

■ ^Dt^rlciny, Ihli passage impbem UiaL, in accurdance with one may

be ncb^rti vriUi the peculiar prt>|Kiiaktl£E wbkfa the varipfii atlii&ikb named
syoihcdiie. Plato in baa employed animai symbols In Ibc Bame

way. (See p. iTv'-)

'79

part n] SEX AT BIRTH

If [about] to be bom as a male, the feeling of itself being
a male dawneth upon the Knower, and a feeling of intense
hatred towards the father and of jealousy and attraction towards
the mother is begotten. If [about] to be bora as a female, the
feeling of itself being a female dawneth upon the Knower,
and a feeling of intense hatred towards the mother and of
intense attraction and fondness towards the father is be¬
gotten, Through this secondary cause—[when] entering upon
the path of ether, just at the moment when the sperm and the
ovum are about to unite—the Knower eaperienceth the bibs
of the simultaneously-bom state, during which state it fainteth
away into unconsciousness. [Afterwards] it findeth itsel
encased in oval form, in the embryonic state, and upon
emerging horn the womb and opening its eyes it may find itself
transformed into a young dog. Formerly it had b«n a human
being, but now if it have become a dog it findeth itself under¬
going sufferings in a dog's kennel? or [perhaps] as a young
pig in a pigsty, or as an ant in an ant-hill, or as an insect,
or a grub in a hole, or as a calf, or a kid. or a lamb, from
which shape there b no [immediate] returning. Dumbneas
stupidity, and miserable intellectual obscurity are siiflcred,and
a variety of sufierlngs experienced. In like manner, one may
wander into hell, or into the world of unhappy ghosts, or
throughout the Six Lctas, and endure inconceivable miseries.

Those who are voraciously inclined towards tMs [Le. sangsartc
existence], or those who do not at heart fear it,—O drcadlul t
O dreadful! Alas!—and those who have not received igurus

1 Hcrtin w.. the jn

15,6^7 herein would to t* m ™Mn.bJ= ».t wuuld f .pph«l t»

ur th* «*y I-V« or .1 lr«t .Ulrndcd

thdflU I» cmpb-iire the oxulcric mtcrp«t.ll»u. l»lJ-=S I™

held Itid « «»■! hold c:¥cO noW»d»r*, tfMr-predtirtng doctrmw (t*.

Ihe ChririiM doctrine tbnl hell is «i elc™*I omdition), lUhfHiffh bte™lly unt^e,

virtOOOM. Kp-'crthel™, for oar owt, (more « l«» r«™pwd>

Pl^o-s, ihore hey to tie r«l i«ch «

pwn in our Introductiofl- PP- 55" 9-

iSo BARDO OF SKEKING REBIRTH [mOK n

leachings, will fall down into the precipltouB depths of the
Saft^sdra in this mangier, and suffer intetmitiably and un¬
bearably, Rather than meet with a like fate* listen thou unto
my words and bear these teachings of mine at heart.

Reject the fcoUngs of attraction or repulsion, and remepiber
One method of closing the womb-door which I am going lo
>hoiv to thee- Close the womb-door and remember the
opposition. This js the time when earnestness and pure love
arc necessary. As hath been said, * Abandon jealousyp and
meditate upon the Cnrtt Father-Mother/

As above explained, if to be bom as a male, attraction
towards the mother and repulsion towards the father, and
if to be born as a female^ attraction towards the father and
repulsion towards the mothetp together with a feeling of
jealousy [for one or the other] which ariseth, will dawn
upon thee.

For that time there is a profound teaching. O nobly-bom,
i^hcn the attraction and repulsion arise, meditate as follows:

Alas! what a being of evil karma am II That 1 have
wandered in the hitherto^ hath been owing to

attraction and repulsion. If I still go on feeling attraction
and repulsion, then I shall wander in endless Sang^dra and
si^cr in the Ocean of Misery for a long^ Jong time, by sinking
therein. Now I must not act through attraction and repulsion.
Alasp for me! Henceforth I will never act thro ugh attiaction
and repulsion.'

Meditating thus, rcaolvc firmly that thou wilt hold on to
that [fcsohiiioii]. It hath been sajd, m the Tanfras, ‘The
door of the womb will be closed up by that alone-’

O nobly-bom, be not distracted. Hold thy mind one-
pointedly upon that resolution.

fTIlE FOURTH METHOO OF CLOSIffG THE 'WOUB.DQOR)

Again even if that doth not close the womb, and one
n eUi [one-^lfj ready lo enter the womb, then by means

of the teaching [called] 'The Untrue and the Illij.sory’»

I-BJJ lllu.»>n.|.lce , the title of,

rAXTll] UNREALITY OF PHENOMENA tSi

the womb should be closed. That is to be meditated as
follows:

* O, ttc p^ir, the father and the mother^ the black rain,
the storm-blasts, the clashing soundsi the terri lying appari¬
tions, aud all the phenomena, are. in their true naturcT illusions*
Howsoever they may appear^ no truth is there [in them];
all suhstances are unreal and falso^. Like dreams and like
apparitions are they; they are nofi-permanent; they have no
fi^ty. What advantage is there in being attached [to them] 1
What advantage is there in having fear and terror of them 1
It b the seeing of the non-existent as the existent* All
these are haUucinations of one's own mind. The illusory
mind itself doth not exist from eternity; therefore where
should these external [phenomena] exist ?

*1, by not having understood these [things] in that way
hitherto, have held the non-existent to be the existent, the
unreal to be the real, the illusory to be the actual, and have
wandered in the so long* And even now if I do

not recogrtize them to be illiisionsi then, wandering in the
San^sdra for long ages, [I shall be] certain to fall into the
morass of varidus miseries^

^Indeed, all these are Hke dreams, Ufce hallucinalions, like
echoes, like the cities of the Odour-eaters,^ like mirage, like
mirrored forms, like phantasmagoria, like the moon seen in
water-**ilcit real even for a momenti In truthi they are
unreal; they are false/

By holding one-pointedly to that train of thought, the
belief that th^ are real b dissipated; and, that being impressed
upon the inner cxmiinuity [of consoiousness], one tumeth
backwards: if the knowledge of the unreality be impressed
deeply in that way* the womb-door will be closed.

[THE FIFTH METHOD OF CLOSING THE WOMB-DOOR]

Still, even when this is done, if the holding [phenomeiia]
as real remaineth undlssolved, the womb^door is not closed;
and, if one be ready to enter into the womb, thereupon one

1 T«ll M - Odour.Mlert^; SkL Uvs Fodc* of

IndEfth Md Buddhitt m^fUlolo^r- Ttiw ciUd m (knt^HldcMlIy-shaped eSaudt,
which dkwlvf ID nin isild wiisii. p.

iHx BARBO OF SEEKING REBIRTH [uOOK ii

should clos* the womb-^door by meditatif^ upon the Clear
Light, this being the filth [method]. The meditation is per¬
formed as foUaws:

^Lo! ail substances are mine own tniiid;^ and this mind
is vacuousness, is unbom, and unceasjug.*

Thus meditatingT allow the amid to rest in the uncreated
[state]—like^ for example, the pouring of water into water.
The mind should be allowed its own easy mental posture,
in its natural [or unmodified] condition, clear and vibrant*
By maintaining this relaxed, uncreated [state of mind],
the wombnloojrs of the four kinds of birth* are sure to be
closed. Meditate thus until the dosing is successfully
accomplished.

[Instructions to the Officiant] i Many very profound teach¬
ings for dosing the worab-dcx>r have been given above. It is
impossible that they should not liberate people of the highest^
the averag^t and the lowest intellectual capacity* If it be
asked why this should be so, ii is because, firstly, the con¬
sciousness in the Bardc possessing supernormal power of
perception “ of a limited kind, whatever is spoken to one
then is apprehended^ Secondly^ because—allhough [formerly]
deaf Or blind—here, at this time, all one's faculties are perfect,
and one can hear whatever is addressed to one. Thirdly,
being continually pursued by awe and terror, Otte thlnkelb,
■What is best?^ and, being alertly conscious^ one b always
coming to hear whatever may be told to one. Since the
consciousness is without a prop.* it immedUtdy goeth to
whatever place the mind directeth. Fourthly« it ia easy

^ ^icoiucbi^eaarpfiiiciiplc'; Sltt-

The ir^Euljit^r preferred Un fultow the c&nlCKt Jicre ind riendcr«l
tkij u * ratnd \ id i^t^onyiooEu wiU) * CDiUCJouAncra ^

* Ai iTifBtiQCLe'd febavcj, on p, (*^9.

^ Texi: ‘.proD, jAdr) ^ refcjTijiE Eo {:ertftiD ^1^41 of supcfnorniHJ

pfcfCepCloci I^Skl. of wtiEch mx are CQaimanlT enunicnlciJ i mper-

rwmal irixioiq ] i) hurisg + tboughl-readlnE S J of BiSrp-eulova

pawcT j (j) r^UectiDD of fo^rtoer cxistcocafi; \_6) Jlh wlcdge of Uae dcitnicticn
ef tliE pu^lons. For the orditiaj^ dccex»d penob auch ^ aoperbormaJ [wwer of
pctteptloa' limited (or rxhxiiatiblB]^ uid only operxtivb In t3»c xftcr-dcath
Stue; Wbcrrxs for i Eaddhjg or a dovateo perfected in jw^n, it ia a pernaxbtnt
and unlibiited poaaBaxjjob on all plxnca of COtiieLmaineH.

• TTlil ix, without the hcinwii-pixn* body Lo dc^nd upon.

rARTi:] WHY THESE TEACHINGS LIBERATE 1 K 3

to direct it.^ The memory* is ninefold more lucid than
before. Even though stupid [before], at this time, by the
workings of karvta, the intellect becometh exceedingly clear
and capable of meditating whatevw is taught to it. [Hence
the answer is], it is because it [i.c. the Knower] possesseth
these virtues^

That the performance of funeral rites should be efficacious,
is, 1 ikewisc, because of that reason - Therefore, the perseverance
in the reading of the Great for fatty'iiine days

is of the utmost importance- Even if not liberated at one
setting-face^to-facej one ought to be liberated at another; this
is why so many different settifiga-face-to*lacc are necessary^

[THE CHOOSING OF THE WOMB-DOOR]

[lustnictions to the Officiant]: There are, nevertheless,
many classes of those who—thougli reminded, and instructed
to direct their thoughts one-pointedly—are not liberated, owing
to the great force of evil kar^ntc obscuratJons, and because
of being urtaccuatomed to pious deeds, and of being much
accustom ed to imp ions d ecds th roughou t the aeons- Th ereforej,
if the womb-door bath not been closed ere this, a teaching
also for the selection of a wombH^oor is going to be given
hereinafter. Now, invoking the aid of aU the Buddhas and
Bodhisattvas, repeat the Refuge; and, once more calling the
deceased by name thrice, speak as follows:

O nobly-born, (so-and-so), iisten. Although the above
setting-face-to-face teachings have been given onc^pointedly*
yet thou hast not understood them. Therefore, if the w^omb-
door hath not been closed, it is almost time to assume a
body. Make thy selection of the womb [accoj^ing to] this
best teaching. Listen attentively, aud hold it in mind-

ITHE PElMONrrOItY VISIONS OF THE PLACE OF REBIRTH]

O nobly-bom, now the signs and characteristics of the

1 Ul,^ “Fourtlily, tnjTjin^lheiMulli [ator K flower,

of A witih A bit] ii

* TcJtl: (prun. ISU * train (Uf stiTBifl] of C(»adoii^eM^ J imuaHy

m^jniTif * cettiCiou^Besa or * TPwIl^itaDii \ or * mcmery'; SkL smritf.

i 84 BARDO of seeking REBIRTH [book II

place of birth wilt come, Recognije them. In observing
the place of birtht choose the continent too.^

If to be born in the Eastern Continent of Lupah, a lake
adofoed with swans, male and female, [floating thereon], will
be seem Go not there. Recollect the revulsion [against
going there].* If one goeth there, [that] Continent—though
endowed with bliss and ease—is one wherein religion doth
not predominate. Therefore, enter not thereim

If to be bom in the Southern Continent of Jambu, grand
delightfiil mansiona will be seen. Enter therein, if one is to
enter.

If to be bom in the Western Continent of Balang-Chod,
a lake adorned with horses, male and female, [grajing on its
shores], will be seen. Go not even there, but return here.
Although we^th and abundance are there, that b«ng a land
wherein religion doth not prevail, enter not therein.

If to be bom in the Northern Continent of Daminj^n,
a lake adorned with male and female cattle, [grazing on its
shores], or trees, [round about it], will be seen. Although
duratltnt of life, and merits are there, yet that Continent,
too, la one wherein religion doth not predominate- Therefore
enter noti

Th^ are the premonitory signs [or visions] of the taking
re ^mth in those [Continents]. Recognize them. Enter not.*
If one ia to be bom as a dtva, delightful temples [or
mansions] built of various predous metals also will be seen.*
One may enter therein; so enter therein.

’ In ^ denmptJon oT tfaese CMtuenti whidi fiiUom, Hbrliii oAmei sre

Le By iTwllecliD* the reimhdoti,

^ which ™n DppDM enitmn^ there, the deteued b put on

- ™i-pl«ed to the MS., hAviuE b«n ™pied „ cuimuj eiler

* TiT i«Mi«dimtely .hove, totbwJng uar rendertoff.

mtd uid walls of ““ «■ * definite piece, hiving Alreeta of

IE I ^ pTObaialy wca jt« or%iii to pr^ChHMiiill

fJn*!. ’‘jwlLsT Budiilitot hehefe eanceminp ihe Heaven of toe

l^h Phoioieeu., tvh™* i, i.

bejtmd .11 pheuouien., being -the Unbe«s.r, toe Unhwa, toe u\3^toe

PARxn] SIGNS OF BIRTHPLACE 185

If td be born as an asur^^ eith«^r a rliannmg forest will
he seen or else circles of fiine revolving in opposite directions^
Recollect the rcvuLion; and do not enter therein by any
means.

If to be bom amongst beastsrock-cavems and deep holes
in the earth and mists will appear. Enter not therein.

If to be born amongst desolate treeless plains and

shallow caverns, j ungle glades and forest wastes will be seen.
If one goeth there, taking birth as a prria^ one will suiTer
various pangs of hunger and thirst- Recollect the revulsion;
and do not go there by any means. Exert great energy [not
to enter thereinj.

If to be bom in Hell, songs [like waQings], due to evil
karma^ will be heard, [One will be] compelled to enter
therein unresistingly. Lrandsof gloom| black houses and white
houses^ and black holes in the earthp and black roads along
which one hath to go, will appear. If one goeth there, one
will enter into Hcll^ and, snfferiog unbearable pains of heat
and cold, one will be very long in getting out of ttA Go not
there into the midst of that. It hath been said, ^ Exert thine
energy to the utmost * \ thb h needed now.

ITHE PROTECTION ACMNST THE TORKENTINO FURIES]

O nobly^bom* although one liketh it not, nevertheless, being
pursued from behind by karmie tormenting furies^^ one fceleth
compelled involmitarily to go on i [and with] tormenting furies
in the frontj and life-cutters as a vanguard leading one^ and
darkness and tornadoes, and noises and snow and rain

—a Concept allCficlJarr rofciglt lfi popular, oreaxiEeric, QarialiaiiitT
aod tound only in csoEciSc Cbristianilyj L Goc^iuzEsni, wiiiclij very lilt Wisely,
ibc EOUDEiili of exoteric f-h rtaiLftnlly hjiTE officially r*pndiatcd xt bciiip * hertUcai *.

“ Or, M3 in the t«t on ^ (wbentin tiic elite to ibe cfiotCficim luadEdym^
ibe to birihi ■ acnongat bMtt * a glvEd), iCWnast humMU beii^ * m-

semtiUHf the brute order \

* Utp ‘ there will be no time [aoon] when one can gfit oat of ii'. Boddb™
tBfiii HinduialD, too,l d«a fiot po&tulale etemet condcnaiLaUon m e state of hell,
and 1^ la thia leapcet, mere logical ihaa. Chriatian Ihealosy which hts in tlie past
poatulmted iL

e Tal: gjJtfif-iMM fproiL. aAr-i/ ■ * EDmiclilOfl * OT '* lifc- ti bm itscfd here

to ni«n ^tonnciitiii^ furies*, p.

■HI B b

iS 6 BARJJO OF SEEKING REBIRTH [noOK n

and Icmfyiiig hail-stormy and whirlwinds of icy blasts occur-
ringp there will arise the thought of fleeing from them*
Thereupon* by going to seek refuge because of fear^ [one
beholdeth] the aforesaid visions of great maustons, rock-
caverns* earth<aveTnSi jungleSjand lotus blossoms which dose
[on entering them]; and one escapeth hy hiding inside [one
of such places] and feariiig to come out thejrefromp and
thinkings 'To go out is not good now'. And fearing to
depart therefromp one will feel greatly attracted to one's place
of refuge [which is the womb]. Fearful lest, hy going out,
the awe and terror of the Bard^ will meet one, and afraid to
encounter them^ if one hide oneself within [the place or womb
chosen] p one will thereby assume a veiy undesirable body and
suffer various sufferings.

That [condition] is an indication that evil spirits and

[or demons] are interfering with one.' For this lime
there is a profound teaching. Listen ; and heed it s

At that time—when the tortnenting furies will be in pursuit
of thee, and when awe and terror will be oceurring—instan¬
taneously [visualize] either the Supreme Heruka, or Haya-
griva. Or Vajra-Fauip^ or [^ny other] tutelary deity if thou
hast Such* perfect of fanop huge of body* of massive limbs,
wrathful and terrifyiug in appearance* capable of reducing to
dust all mischievous spirits. Visualize it instantaneously.
The gift-waves and the power of its grace will separate thee
from the tormentlr^ furies and thou wilt obtain the power to
select the Avomb-door. This ia the vital art of the very
profound teachmg i therefore bear it thoroughly well in mind-
0 nobly-born, the dAj^dni ^nd other deities are born of the
power of SamdJAi [or meditation]. Brei^is [or unhappy
spirits or shades] and malignant spirits of certain orders are
^ose who by changing thdr feeling [or mental attitude] while
in the Inter mediate State assumed that very shape which
they thereafter retained, and became evil ^irits* and

rdA^^ojos, possessed of the power of shape-shifting. All

I Thmt ia laterif nnf la eueh A Wijjus td pmenl bErth nr B. birth.

^Eath of tbcM thn^ d«Elics, wb^ dawn in lb« CA&tjyid Btnla (wa pp.

IMS*, 1371)^ i4 held tn ba potant u bq cxfHXUer nr evil jpiritl

FART 11] BARDO-BOUtiD SPIRITS 187

firetai, who exist in apace, who traverse the sky, and the
eighty thousand species of mischievous sprites, have become
so by changing their reelings [while] in the ment^d-body [oti
the 5 flriftf-plane]^'

^ Owln^ to g llcTiwd! at the Eillse ranetpt that tbe IntEnncditte State la
a dcajiabtc or fixed atito of exia-tciiMj idl dwtUcTH llicfOiP^^---sprileaj
deinciui^ xqd dscciacd Immxfl ontiEiEaT“iJcCOtllin-g thereby lubiluated U tbo
thoir norcDkl 4volutEDD is nsiardecL Aocordmg to tbe most enltgtitciicd
of tbe ifinH-rT-Sj. wbcxicvor A apint ia cilljCd upi na in sticll apint-CTOcatiODa xa arc
iLDwadaya cotnnian IhroughDilt tfcft WceI^ that apiritp tbrough contact witb thia
world and the pravxiiling Ixaditiotkai afilmi^tic bciiefa conceming the bereafigfy
bcin^ strengthened in the illuaion that the Barda isa Stale wherein rexJ ipjriti^
pmgTEiss is posaihic, mabcl; no Attempt tn qilit It. The spirit caJied up ordlBArify
docrihes tho (which, is ptit'emincntly the roalan of iHuiintt), in which it

la A dwelicFr more or Icaa siker what it had believed whitst in the Itoahly body
c-DncEming ihe hcreafieri for jUJl xaA dreAtnor in the hitRlAB wmid lives oi'er
again ifl the dream-state the eaporionce of the waJpng itatep » thn inhahitanE
of the Bor'da eJapei^oncea hahuoinaliena in ionanr acCoH whh the content of hts
tonBeia-usnesi created hy the biunan World*- -His symbol tc visions, -U the
Tfiddol repeatedly eittphuizoat are btlE Ihe paychic reflcxOA of thoyshE-rornlll
CBirr'rd over front eaith-Mc os pentaJ depoaiu or sceda of kamtm, (Sec
pp- Thia ia «ic| to cxplahi why none but very cxceptrauiil spirits.

when evoked have any rAtiOfLal philosophy to nffer concerning the vrorid in
which they cxint ; they are regarded an being mcnclj Ibc playthinga of tarma^
iickin-B In mcltUl coherence and atahility of persomlitj—ffiore artcn than llot^
M befn^ »cnlclK«S *ha»l^ of fmyehic ‘shell** which tuve b«n off by
the Cocsciousnete-priocipti!, and which, when »ming into cifiport with s hinnso
* medium ''j arc galvanlited into aulotjnilon-lfekc lift

It ia true Mmt apirit-^voCAtion of a kiilld- ia practised in Tihetp as Iftroughout
UonfoliH ind Chinay hy lamas whfl forai a clm of oracular priests, consulted on
important problems of political polky even by the Dxlai L^x himself- But the
apirits called up are tutelaiy deities of a low order railed the * aefUtivMriiBr
iTib.AJtaJk-ihd—prt»n.kadSl, meaning * nnc a walling ordert'] and never hUenlion-
aUy Ihe apirltn or ghoSta of men or women recenfry deecased. Some nT these
AkaltJodi arev so fhe Tlbclxos believe, Ibe spirits of i^msa and devotcM who
have Ikiled—often through prtcliising blaclmiagic—lo obtain spiritual enlighten¬
ment wbea in the human world, or who olhcrwtsej in llw mauntr described in
the text here, have been diverted from the normal path progrew. Thus, in
matiy instances, they have beeame desmiuXCAl and malignant spirits, whose
progress ha-it been arrested nest by being bound to the earth-plane thrdugh liavlng
been called up by * raediuma- * -lOOn. after Iheir decease, but naturally ibruugh verj
evil larma. Such tAakdodf, thus oflell presenting themselwl With ordinary
spirits of the deadt as obsessing demons, said tn do fflueh barm Enentally Afld
psychically to lha untrained ‘■medium * and clients^ insanity and moral irrEsponSi-
bmiy not itafrequendy resulting. For these reasons, the tmaras maifiUin
p^chic roc arch shnulJ be conducted only by nlflcteirs pf the oCCUlt, or magicaJ,

Bcicncca^ and DDt indiacrifliioatcly by thejffifjrN-less miiHhudm

In Sitkim, where oirr Lnsnsklion wa* iitade, nccmmimcy precisely like that
now practised in the West has been practised for unknown ccnluriea, u it itiH

las BAXDO OF SEEKING REBIRTH [book ii

At this time, if one can recollect the Great Symbol [teach¬
ings] concerning the Voidoessi that will be besL If one be
not trained in that^ train the [metitai] powers ^ into [regarding]
all things as illusion [or E¥en if this be jmpossibtci

be not attracted by anything. By meditating upon the
Tutelary Deity* the Great Compassionate [One], Buddhahood
will be obtained in the Samb/t&ga-K^a,

[THE ALTERNATIVE CHOOSING: SUPERNORMAL
BIRTH; OR WOMB-BIRTH]

ir*h<iwcverj O nobly-bom, thou hast, because of the influence
of karmat to enter into a womb* the teaching for the selection
of the womb-door will be explained now. Listen.

Do not enter into any sort of womb which may be come
by. If compelled by tormenting fiiries to cater^ meditate
upon Hayagriva.

Since thou now possesscst a slender supemormaJ power of
foreknowledge, all the places [of birth] will be known to thee,
one after another.* Choose accordingly.

Them are two alternatives: the transference [of the conscious¬
ness-principle] to a pure Buddha realm* and the selection oi
the impure sangs&rk wombnloor, to be accomplished as
follows:

^ The d€Mei]dmia or ihe jmmltlvE wen ef Sikkim, who liiU form

part OT the rural pojMilaiiqn. Lboroughly iiiiiiibiJc in their warahips

« Uieir indiiSfice, the rtMitioB

^ the wM«pre«l -rtiong the StfckSmcK Bnddhiit ]»y-

f WckkL Simibrly, in

ihe iajKMTJi ’^1 ta cutiiiiiQJ5, 1 h boni ccHjAliies^ however*

ibo /on™ iiroDUdcsIy* though nthetr inefTeclually, expose it.

five himriiiwi ^ ^ ® ^Ht mfty be for iiny time frem

pass prevented, the deenued CM neither

howler lli!^ ^ reborn In the humAii UllJjJUUely,

bfimhr elsewhere In pur text (profh

heifif rendered u * fkeidd^ * ^

.^ '“t -

o“^H? ‘ '“'i

Ii=r«, in lb.- OtWp^riiJ *hoo,i„g thrir bndfeE f** ,hr n«t iecnnuition.

PART ii] CONSCEOUSNESS PROJECTION 189

[SUPERN0RI4AL BIRTH BY TRANSFERENCE TO A
PARADISE REALM]

In the first—the transference to a pure paradise—the pro¬
jection is directed [by thinking or meditaling] thus:

■ Alas 1 how sorrowful it is that I, during all the innumerable
ka/j>as since illimitableH bcginningless time, until nowj have
been wandering in the Quagmire of Sangsdra \ O how pain¬
ful that I have not been liberated into Buddhahood by knowing
the consciousness to E^e the self ^ hitherto ere thb I Now doth
this Sangsdra disgust me, horrify me^ sitken mes now hath
the hour come to prepare to flee from it E myself will so act
as to Ik born in The Happy Western Realm^ at the feet of
Ihc Buddha Amltabhap^ miraculously from amidst a lotus
blossom/^

Thinking thus, direct the rsolution for wish] earnestly
[to that Realmj; or, likewise^ to any Realm thou may at
desire,—The Pre-eminently Happy RcaJm^ or The Thickly-
Formed Realm, or The Realm [of Those] of Long Hair**

* TeXl: (* ccMiscicHiiitiMS + hdag in canltlg * seU ^: SkL

Shoiild we eensider * c0HM3OU5niMa' in ccnldl to be th 4 es^nLul
or tn»c CDnEcieosnc^, t, c, tbe snbcanMIOUsncsa—tliEs a IffljJtHl—

Ihc paasige Would be ift dirtct accord w^tll tJie psycboloigy at the Wcsl^ whlch^
on the b4fti5 of math fttcumuJdted dftta^ mighi veiy wdJ portulile tEn the anb-
ceneciDoii Dcas, betn^ Uic atarchatAe ci meRlory-rficordsi fioEEi this life ur
fnDm hjpothetkCEil p«t liveSp is the red self—ihc bed In which Cows an us-
hrokenly the * Ixtc-flox \ from one state of esislencc to uiother, md whicbr
when tnuiEimilcd by tb e slchemy nf Perfect EuiighteninOD t^ bceomo the aupra-
inuodsne eoosciovsnH^ L ^ the Buddha exmv^iQusneu. (Cf. W. Y+E™oH-Wen!c<
l%f Fatrj^Fjoith iW CdiK Coimfnii, Oxford Universily Press, chap. Xll.J

That this view is in keeping with the recorded tcachingB of the Buddha
Himg pjf [% evident rrwn the Loiia/Axjfiir of tbe Jin^Hii^trA Nikd^t wherein

Re expouEbds Uic naclhod of fecovering luOUflOries, inoatc in the sub-

canscmuEiiess (gee our 1 ntrodnel»iij pp. 40—1 )4 Sobhit*, 00c of the Boddba's
dlsciplca, was declliedp by the Buddha lilasisell^ to be pre^mincat in " abiHty to
rcEELEBiber formcT existences' [ct Sitidda^ga Virgga^ AMptiiaiV Nikd^), bOiPK
credited wilb ibility to recall sjstcuiBtlcsHy his former eiiatencc* Ihroupboai
500 ; and, in the ihc BuddhJt names, ffOin smang Hil female

dbeipieSf BfiaJild KApdanl ml 9 bein^ pre-emineni' m ability to trace lineage of
prior aiaM{£^4TJ (or human bodtes) *,

■ Hero, MA elacwbcrc through this trcaliac, the Buddha Amttlbha is td he
regarded not as a personal ddty, buL W a divine power or principle inhereflt
In or emaiuUng from The Happy Western Realm.

* Seep, 190^.

* Thia ia Elie Paraiftse ot Vajra-Pini (loe eod is noia Buddha Realm.

19 ® BAJ^nO OF SEEKING REBIRTH [BOOK il

Of The illimitable Vih^ra of the Lottis RadiancCi* in Ur^gyan^s
presence j or direct thy wish to any Realm which thoa desirest
moat, in iindbtracted one-pointedness [of mind]* By doing
so, birth will take place m that Realm instantaneously.

Or^ if thou desireat to go to the presence of Maitreya,
in the Tushita HeawnSg* by directing an earnest wish in
like manner and thinking* * I will go to the presence of
Maitrej'a in the Tu^ita Heavens, for the hour hath struck
for me here in the Intermediate Statebirth will be obtained
miraculously irtside a lotus blossom^ in the presence of
Maitreya.

LWOMB-DlRTHr THE RETURN TO THE HUMAN WORLUJ

If, however, such fa supernormal birth] be not possible, and
one delighteth in entering a wquib gr hath to enter, there is
-a teaching for the selection of the womb-door of impure
Sart^sdra. Listen:

Looking with thy supernormal power of foresi^t over the

Continents, as above, choose that in which reliPioa prevaileth
and enter therein.

If birth b to be obtained over a heap of impurities,^ a sensa¬
tion that it Is sweet-smcllEng will attract one towards tliat
impure mafia, and birth will be obtained thereby*

\\ hatsoever they [the wombs or visions] may appear to be,
^ not regard them as they are [or seem ]; and by not
mg attracted or repelled a good womb should be chosen-

n l IS, too* since it is important to direct the wish, direct it
thus;

Ah, I ought to take birth as a Universal Emperorj

. aitioD, Ilut Would pronde Turttcr Interttul cvulcocc of <nir

f«xt hiviuE Ukrn for™ „ Tib,( mUjw m lodi*.

TT ^ RciJin. wlKrein the Orcat FnEtEpm S aJnh'hj gM {Iicjt called

Dffvr reiftiB^ ^

Wortd.Te«:lier tiow bides hk ttme in tie

world *,'?*“* Tu^it. Heeoen,, » in ibe iW

■ w«nk lirlh, thel k, birth witbout cntrxaCc into

wotnb-lurtl beiuE rtoeid(f,:d impure.

Tliil k, the Aperm Mid tbe ovum in the impn^icd wvmb.

TARTH] ART OF CHOOSING A WOMB 191

or as a Brabtnin, like a great sal-tree;^ or as the of
an adept in powers or in a spotless hiemrchkal

line' or in the caste of a man who h filial with [religious]
faith; and, beijtg bom so, be endow^ed with great merit so
as to be able to serve all sentient beings/

Thinking thus, direct thy wish, and enter Into the ivomb-
At the same time, emit thy gift-waves [of grace, or good-will]
upon the womb which thou art entering, [tninsformmg it
thereby] into a celestial mansion^® And believing that the
Conquerors and thdr Sons [or Bodhisattvas] of the Ten
Directions,^ and the tutelary deities^ especially the Great
Compassionate [One], are conferring power thereon, pray
unto Tliem, and enter the wombL

In selecting the womb-door thus, there is a possibility of
error 1 through the influence of good wombs may

appcajT bad and bad wombs may appear good; such error
is possible. At that time, too, the art of the teaching being
important, thereupon do as follows:

Even though a womb may appear good, do not be attracted;
if it appear bad, have no repulsion towards it- To be free from
repulsion and attraction, or from the wish to take or to avoid,
—to enter in the mood of complete impartiaUty,—is the most
profound of arts. Excepting only for the few who have had
3 ome practical experience [in psychical development], it is
difticult to get rid of the remnants of the disease of evil
propensities-

[Instructions to the Officiant] : Therefore^ if unable to part
with the attraction and repulsion, those of the least mentality

* Tdlt tetfAi Skt. sktt^a (tiic sAom one of Uic foftil-

tren &r litdu, frowinf tn - ihc TiWutn mrd for BrUnsin is BrdmM

Cproiu Tdmat). Tbe uciftit fitdians regarded! Lhe hI-Ikc, willi its spicadid
fotuge anil benutifiiJ Ai live tvest ai trees; Hod for it is

uncilBcd bj tht birtb liid death of lhe CAfig^hiened One which p^cc under
iu prvtectiiip shade.

■Toil 3 fjtmn. dab-pa^ibab-^) z SkuSiddkM^^ntsJtat ^ adept

In stddkK (or pawmJ

■ The mcaniDf may ethcrwlK be put thus: Bjr escrcuo of (hy supcmoTiTTil
povrm, TlHEokre^ ^ a irctatial mansion, the Wotnb thoa ^rt flotertn^.

■ ThcH ore; the four Cardioil pointH^ iisEdwaj pdots, and the nadir

and lenith.

19^ SARDO OF SEEKING REBIRTH [dook n

and of evil will be liable to take refuse amongst brutes^*

The way to repel therefroiTi is to call the deceased by name
again, thus:

O nobly-bomp if thou art not able to rid thysdf of attrac¬
tion and repulsion, and know not the [art of] selectiiig the
womb-door, whichever of tht above visions may appeafp call
upon the Preclotis Trinity and take rcftige [therdn]- Pray
unto the Great Compa&aiaaate One, Walk with thy head
erect. Know thyself in the Bardt}. Cast away all weakness
and atti^ction towards thy sons and daughters or any relariofis
left bchiud thee; they can be of no use to thee* Enter upon
the White Light-[Paih] of the or upon the Yellow

Lfght-[Path] ^ of human beings; enter into the great mansions
of preaous metals and into the delightful gardens.

[Instructions to the Officiant]; Repeat that [address to the
deceased] seven times over. Then there should be offered
The Invocation of the Buddhas and Bodhlsattvas'; ^Thc
Path of Good Wishes Giving Protection from Fears in the
*The Root Words [or Verses] of the Bardif'^ aud
The Rescuer [or Path of Good Wishes for Saving] from
the Ambuscades [or Dangerous Narrow Passage-Way] of
iht^ Bardo\^ These are to be read over thrice.
which liberateth the body-aggregate* should also be read ouL

# Kotertcalljfj a.n 3 ca^ Woinlis of bnatc-likf ^miLu bciri^ (Cf- p. i

c her* Cd i-FUtcad of Yellow M^L ‘ Blue Licht. \ ovjjdeutlj, 33

I n iboire, thruuRh cfror in copyLuf.

ThcK four Pniyoni (ur - p^ihi of Good Wlilraire siven in the Appondii,

pp.

* Tbc a^cgite of w. Uvln^ hiitiEiEi bcHfyp Aceorduf tn some TlbeUn aystems

a cmnpMed of twcoty-acTcu porla: (i) cJcmecua W4ler,

fire^ air, ether] ■ (a) ihc dvc tk-oMjihai tfinMCion-BegregatcT

LQ^iggre^e, volitiaq-Rg'gTiegAle,. cDnsdoEEsscss-iLg^regsle); tbc fine iira

( owowanl-iir, winnt 3 i-c^u*]iiing-atr, the pervader, uiJW-Brd-iiiaioDg'ajr, Hie-
IteldiBff Ak) j (4) th* five sense orguiB (0™, car^ eyca, tougne. ikin); (5! the
3 llt ulticfi f^ht, ^cilp hcnrili^, Ustio^^ perceptioo, reA 30 nihi[)i mad ($) the
n^v tWcnty.ftence pErts coHslitatje the tmpermAiicnt pcraoaEht/.

4 them aE 5 tindfl the MibconscioBsnm, the KnOwer, which^ ualtothe
pcwiLA jtjp. ia Use principle ckpible of rcaUdiaf Nirodj^

nw pertioua of the Kxt of Uie axr nude inlfi Kni*BJ (or

Me p. Aod Jiit*ciie 4 to the hody^ both of the livuaf end dead; oJltf the
tunc or m per^D's death on- either cremated w interral wilh the EorpaCt the
pojHilAr lieTbcdiig that Ihaa liberation is. eonrerred upon the bodyte.

rARTH] PATHS TO LIBERATION 193

Then ^ The Rite which Conferreth of Itself Liberation in fVirtiac
of] Propensity*^ ahoitid be read too.

[THE GENERAL CONCLUSION]

By the reading of these properly, those dc%'otees [or
who are adva.nccd in understanding can make the beat use of
the Transference^ at the moment of death. They need noi
traverse the Intermediate State, but will depart by Lhe
Great Straight-Upward [Path],® Others who are a little
less practised [in things spiritual], recogni3?ing the Clear
Light in the CAtffiyid at the momeTit of dftaOi, will

go by the upward [course]* Those lower than these will be
liberated—in accordance with their particular abilities and
Jtarinic connexions—^when one Of other of the Peaceful and
Wrathful Dei ties dawneth upon themt during the succeeding
[two] weeks, while in the C/iOfijsd
There bang several turning-points* liberation should be
obtained at one or other of them through recognizing. But
those of very weak iarmic connexion, whose mass of obscura¬
tions is great [because of] evU act ions» have to wander down¬
wards and downw^ards to the Sidfia Yet since there

are, like the rungs of a ladderp many kinds of sctiings-facc-to-
facc [or rcmmdingsjp liberation should have been obtained at
one or at another by recognizing. But those of the weaker
iartni£ connexions, by not recognizing, fell under the in¬
fluence of awe and terror* [For them] there are various graded

Tki Jbr ikt TibcUsn W&rk, m ittiny vertfOM, for deUrrwiiajn^

(by uiin^ the iEi«ime 33 t of (Jcftlh m. bids fnr ^rvliiftifal c*fEal*U^ina) Ufct
tppro^niie ciEoc, pUce, and methmi for tlifl dkpoHJ nf ttis c^rpscp and. iU«
A.fter-dei,Ui reitm lo wlueh Lhe deceased H d«Uncd usd the land and «indiUon
\tM Vvh2ch hs win be rcbDfn on Garth—pre«ribe9 eucli yJC erf the TitUof.

* Text]

tide of a nelticat VEimoni in brief fornip of whitih, beii3^ eaay

la mciBiQriEG Add thereaher recitc U A Dutlor of luhit, is referred to Alt liSeriting
because of such octjulred hthit or propeMily on the iHiTE of the deceoied, it being
mppqsed that tbc deceased luw wa the ritual by hcarL and UiaL its reading Will
rcDiinU him of il and thereby brluf abciiit bis libcratiall.-

^ See pjK 05 - 6 ^ aboTc.

■ See p. ahov&

* Or * naiTow pajuges^ or amhuacides ^

mw c c

<94 liARDO OF SEEKING REBIRTH [bcx)K ll

tcnchiflgs for closing the womb-door and for selecting the
womb-door; and, at one or other of these, they should
liave apprehended the method of visualization and [applied]
the illimitable virtues [thereof] for exalting one’s own con*
dition. Even the Jo west of them, resembling the brute order,
uill have been able—in virtue of the application of the
Refuge to turn from entering into misery; and, [obtainir^]
the great [boon] of a perfectly endowed and freed human
body,^ will, in the next birth, meeting with a who is

a virtuous friend, obtain the [saving] vows.

If this Doctrine arrive [while one is] in the Siilpa Horde,
It will be like the connecting up of good actions, resembling
[thus] the plating of a trough in [the break of] a broken drain:
such [9 this Teaching.*

Thoiic of heavy evil horntfi cannot possibly fail to he
liberated by hearing this Doctrine [and recognizing]. If it
be asked, why? ii is because, at that time, all the Peaceful
and Wrathful Deities being present to receive [one], and the
Marat and the Interrupters likewise coming to receive [one]
along with them, the mere hearing of tJiis Doctrine then
tumeth ones views, and libemtioa is obtained; for there

* pcrfec!J 3 ' cadoived juid frwd htimui body”* ”fFtrd" iraplyiDf
^ ^ lhp»Jdc™: fj) the ewr-THurrinir itiiuid of pluamre

i* Ltb Mistencc bi t {j) ifae inccsml wirfaj^ ^ucomitpoi

an ™xn I ( 3 ) tbc belpIcaaDcit isd sUvery cDDcoautuiE with
ibCBc prci:iiliD^£o Ibe woHd of brutcai ibe
CMKomitanl with itxisletkCi: u m/dvAi j (5I ibc
or MTiwniitMiil ivith «iiileoee iq Hril; (6) dii! lardf^wn

kind «■ i-r\ it with cxiitnm omon^it tmun nueet pf imo-

iurvrtw^#hfk * Physical or ^Sj othcT iBiptdhQciiU cppcDoiiliJil wi|h
wTTfl Dt huraifi birib,

body, EBi« mult inbentitly potscss fsiih,

""writy. Md humility „ . reliKiou, de*»(«. lul b«

. ;“'‘™ rebpp. (Le. wbcfl Eo'ifliieoed 0« ihaU be

then nv t I* dririni fOieF of the VroHil} Mnd meet

then n grat, ritually dcuekpeil

tf . hrokcD, th^r eohtiouily i„ the (Tow of the t»lcr » bmhep.

to (ondort thi Hitor «-nw, tbe br™i (whidi i, ,yn.brfi«l of the break in Ibe

is the merit of (ood d«*

il re-eeubllilir” ^ J«rw-nl: the watinn-ty

PART o] EFMCACY OF THE ffARDO TNOBOL 195

IS no flesh and blood body to depend upon, but a mental
body, which is [easily] aflccted. At whatever distance one
may be w'andenn^ in the Bardo, one heareth and cometh^
for one possesaeth the slender sense of supernormal per¬
ception and foreknowledge j and^ recollecting and appre¬
hending instantaneously, the mind is capable of being changed
[or influenced]. Therefore is it [i^e* the Teaching] oi great
a$e here. It k like the mechanism of a catapult^ It is like
the moving of a big wooden beam [or log] which a hundred
men cannot carryj but which by being floated upon water can
be towed wherever desired in a moment,* It is like the con¬
trolling of a horse's mouth by means of a bridle**

Therefore, going near [the body of] one w^ho hath passed
out of this life,'—if the body be therc^—^impres this [upon the
spirit of the deceased] vividly^ again and again, until blood
and the yellowdsh watcr-sccretlon begin to issue from the
nostrils. At that time the corpse should not be disturbed.
The rules to be observed for this [impressing to be efficacious]
are: no animal should be slain on account of the deceased j *
nor should relatives weep or make mournful wailings near the
dead body; ^ [lei the family] perform virtuous deeds as Ikr as
possible.*

I Aa t ciLtat>j3t uufalefl «« lo direcl a atoDc mL a deiSnitc UrKet or
BO ihis l>octriac enabJci ihe dece««d to direct hinisclf Id the GoaJ erf Libert lion.

* Ai T3uk« Uic moving of the betm pwible, lO thii doctrine mifeea

pesBiblc the candactliig^ of Uie deceued tn llic pJace or state of exatence
approprulCt w even to fiuddbalKmd.

* As with M bHdlei ■cootnoUiiig the bit md the cowm of the borsoj bo with
UiB Dwirine the deceased can be directed qt turned in ha lilendcoih pro-
(re»tCD.

* Thll doco nnl rcFcr td aftimil-ncrifirc for the dend^ blfl to the non-Euddhat

bobtt of iliylog oninulfi to provide moot for the jSiwfOf fcnd the At the

bciloe of dutb while the funcrdil rites ore beinig canducted. UofartijnilcJyp
Uila jsrohibitidD is. oFIeo overlooked j andj^ thongh nd lining of anilfixlt niaj tale
piece thcre^, alanabtorcd aoEnuls nuiy be brought froW A diitun ce—AP obscrTance
■ftcr Jhc letter^ hot not in tbc apirit of thii Buddhut precept df nofi^lilling.
(See p. 169^3

■ Wulingo and loioeAlJl-tioiio hsTc been ciutonaMiy amongst HbctajiA end
reloud HimiUyan pwpice^ u Amongst the peoples of lodia and of Egrpr, aia«
iniinemoriai tinoes J but BoddhbEn^ Uke the Islamic Failhj diacoilAle naoecn them.

* Such duds are^ for txsmph^ the feeding of and of the poor, alnli-

giving, the presentation of religiiws texts of imagea In mnraslcnefl, and the
endovmeoi of monASteiies if the deccsBcd left murii wcmlili.

J 9 <S BARDO OF SEEKING REBIRTH [bk. H. PT. II]

In other ways, too, this Great Doctrine of the Bards Tksdel
as well as My other religious texts, maybe expounded [to the
dead or dying]. If this [Doctrine] be joined to the end of The
Guidt^ and recited [along with Tki Guide\ it bccometh very
elEcacioiis. In yet other ways it should be recited as often as
possible.^ The words and meanings should be committed to
memory [by every one]; and, when death is inevitable and the
death-symptoms are recognised,—strength permit ting—one
should recite it oneself, and reflect upon the meanings. If
strength doth not permit, then a friend should read the Book

*"^i!****^*^*^ There is no doubt as to its liberating.

The Doctrine is one which liberateth by being seen,
wthort need of meditation or of sadbana ■ * this Profound
Teaching l^rateth by being heard or by being seen. This
ro oun caching liberateth those of great evil karnta
I roug the Secret Pathway. One should not forget its
muUff^ '*^ords, even though pursued by seven

By this Select Teaching, one obtaineth Buddhahood at tire
moment of death. Were the Buddhas of the Three Times
Ltnc Fast, the Present, and the Future] to sock, They could
not find any doctrine transcending this.

Thus is completed the Profound Heart-Drops of the Bards

DHXtnne, called The Bards r/rAftf/, which liberateth embodied
ocfngs.

[Here tndeth the Tibetan Book of the Dead]

^ p. 85 *

* T«ti: "

ordiiiMrriv SatUrnffd^ 'perfcctecl devotion^, whlxih

■lad cJuboralt. pcrformuicc 1 rituaJ more or Jett l«hiiacJll

tJiemsftvn TibftUin vill^cs, and traveUer^ protect

pttrtly TibcUiL atiH ' ^ “lEwnst thuRL, TJik nefcrcncf t* stvcii iiiMsti^S ii

in that ^ IHoM look

■yilcms nf phiiwo^l^ mjihDlu^ *nd

[THE APPENDIX]

[Id mt Miinuscript (but not in the fllc5Ck-Print), directly
following the te?ct of the there are thirteen

folios of rituals and prayers (lit^ * paths of good wishes % which
all professional readers of the TAd'di^/ must know^

usually from mcmoiy^ and apply as needed; ^ and they are
here rendered into English as follows:]

[I: THE INVOCATION OF THE BUDDHAS AND
BODHISATTVAS]

[Instructions to the Officiant]: The Invoking of the Buddhas
and Bodhisatt^^ for assistance, when [any one is] dyings
is [thu^ t

OfTer up to the Trinity whatever actual offerings can be
offered [by the dying person, or by his family]»together with
mentally^created offerings ; and^ holding in the hand sweet-
smelling tnctnse, repeat, w'lth great fervency* the following ;

O ye Buddhas and Bodhisattvas, abiding in the Ten Direc¬
tions/ endowed with great cruxtpassioDj endowed with fore¬
knowledge, endowed with the divine eye, endowed with love,
affording protection to sentient beings^ condeMend through
the power of your great compassioti to cornc hither; conde¬
scend to accept these offerings actually laid out and mentally
created,

O ye Compassionate OneSr ye possess the wisdom of under¬
standing, the love of compasefon, the power of [doing] divine
deeds and of protecting, in incomprehensible measure* Ye
Compassionate Ones^ (such-and-such a person) is passing from
this world to the world beyond- He b leaving this world.
He is taking a great leap. No friends [hath he]* Misery is
great [He is ivithout] defenders, without protectors, without
forces and kinsmen^ The light of ibis world hath seL He

* Ttu! (iir^licifVl for cmplojrlns Uieic dlMila *fld prmjcra arc contmuctl in the

Bardo T^adbi/ ahetv l9>)-

* Cf. p, T^r^,

198 TIBETAN BOOK OF THE DEAD; APPENDIX

gocth to another place. He entercth thick darkness. He
falleth down a ateep precipice. He entereth into a jungle
solitude. He is pursued by Karmk Forces. He goeth into
the Vast Silence He is home away by the Great Ocean,.
He IS waited on the TVind of He goeth in the direc¬

tion where stability eyisteth not. He is caught by the Great
ConSict, He fs obsessed by the Great Afflicting Spirit He
is awi^ and terrified by the Messengers of the Loid of Death.
Existing Kartfta putteth him into repeated existence. No
strength hath he. He hath come upon a time when he hath
to go alone.

O ye Conip3S5.ioiiate Ones^ def^d (so..and'So) who U defence¬
less. Protect him who is unprotected. Be his forces and his
kinsmen. Protect [him] from the great gloom of the Sanitf.
T^um him from the red [or storm] wind of Karma. Turn him
from the great awe and terror of the Lords of Death. Save
him from the tong narrow passage-way of the Bards.

^^^P^nsionate Ones, let not the force of your com¬
passion be weak; but aid him. Let him not go into raUeiy
[or the miserable states of existence]. Forget not your ancient
vows, and let not the force of your compassion be weak.

O ye Buddhas and Bodhisattvas, let not the might of the
method of your compassion be weak towards this one. Catch
old^ of him with [the hook of] your grace.* Let not the
sentient being fall under the power of evil karma.

^ y* Trinity, protect him from the miseries of the Barda.*
Saying this with great humility and faith, let thyself and
[all] others [present] repeat it thrice.

‘ Sm pt 109 ^,

rr^“* ‘W* Ncrthcra Baedhisl pnilxr th* fonowiog

to froiD m cmjt to Wdt to

'S-inl ilichwl Airhiifid ol God.
Di-E*rn> H. ^ J“d|e. O chMipiim mvinciite, be lliou

sasjBt thfc thb (NAmc), ottf brotlief, which smiafly bUionrath
■If tbe ^mif him mightily fnim the dngom litrems^ *nd from

i 0 ye. f««h«»ere, we pr*, Ihee, which -rt

h«wir of the dlowor of Uie divinity, to the end thM (0 Lbi* inrt

dIk<c of f >,■ f ^ holy hotcim j end that than wilt bridf him Jn the

pa-erofrefnieliiii,,

PRAYER FOR GUIDANCE

>9y

[II:J 'THE PATH OF GOOD WISHES FOR SAVING
FROM THE DANGEROUS NARROW PASSAGE¬
WAY OF THE BARDO'

is [as follows] ;

[*]

O ye Conqucncifs and your Sons^ abiding in the Ten
Directions^

O ye ocean-like Congregation of the All-Good ConquerorSp
the PeacefuL ^nd the Wrathfulr

O ye Gurus and Dsvas^ and ye the Faithful OneSp

Hearken now out of [your] great love and compassion:
Obeisance, O ye assemblage of Gurus and pskinis\

Out of your great love* lead us along the Path.

lA

When* through illusion, I and others are wandering in the

Along the bright light-path of iindlstracted listening, reflection,
and meditation^

May the Gurus of the Inspired Line lead us,

May the bands of Mothers be our rear-guard,

May we be saved from the fearful narrow pasage-way of
the Barda^

May we be placed in the state of the pofect Bnddhahood.

l3]

When, through violent anger^ [we are] wandering in the
Suff^sdru^

Along the bright light-path of the Mirror-Itke Wisdom^
May the Bhagavan Vajra-Sattva lead us,

May the Mother M^aki be our rear-guardp
May we be saved from the fearful narrow passage-way of
the Bardcf,

May we be placed in the state of the perfect Buddbahood.

200 TIBETAN BOOK OF THE DEAD: APPENDIX

[ 4 ]

When, through intense pride, [we are] wandering in the
Sangsdra^

Along the bright light-path of the Wisdom of Equality,
May the BhagavM Ratna-Samhhava lead us,

May the Mother, She-of-the-Buddha-Eyc, be our rear-gtiard,
May we be saved from the fearfol narrow passage-way of the
Bardo,

May we be placed in the state of the perfect Buddhahood.

When, through great attachment, [we arc] wandering in the
Sangsira,

Along the bright light-path of the Discriminating Wisdom.
May the Dhagavan Amitahha lead us.

May the Mother, [SheJ^f-White-Raiment, be our rear-guard,
May we be saved from the fearful narmw passage-way of the
BarJa,

May we be placed in the state of the perfect Buddhahood.

Whci^ through intense jealousy, [we are] wandering in the
Sangsdra, .

Along the bright light-path of the All-Performing Wisdom,
May the Bhagavan Amogba-Siddhi lead us.

May the Mother, the Faithful T^ be our rear guard,

ay we be saved from the fearful narrow passage-wray of the
Barda,

May we be placed in the state of the perfect Buddbahood.

[ 7 ]

Whe^ through intense stupidity, (we are] wandering in the
Sangsdra,

Along the bright light*path of the VVisdom of Reality,

May the Bhagavan Vairnchana lead us.

May the Mother of Great Space be our rear-guard,
ay we saved from the fearful narrow passage-way of the

May we be placed in the state of the perfect Buddhahood.

PRAYER FOR GUIDANCE

20 [

fS]

WheOp through iuterise illiiaion, [we are] wajiderirtg in the
Sart^sara^

Along the bright light-path of the abandonment of hallucina¬
tory fear, awe, and terror.

May the bands of the Ehagav^s of the Wrathful Ones
lead us.

May the bands of the Wrathful Goddesses Rrch-m-Space be
our near-guard j

May we be saved from the fearful narrow passage-way of the
Bardi?,

May we be placed in the stale of the perfect Buddhahood^

l 9 ]

When, through intense propensities, [we are] wandering in
the Sat^sdra,

Along the bright light-path of the Simultaneoualy-bom
Wisdom,

May the heroic Knowledge-Holders lead us,

May the bands of the Mothers* the pdktftis, be our rcar-guaid,

May we he saved from the fearful narrow passage-way of the
Bardot

May we be placed in the state of the perfect Buddhahood.

[ 10 ]

May the ethereal elements not rise up as eoemies;

May it come that we shall see the Realm of the Blue Buddha.

May the watery elements not rise up as enemies ^

May it come that we shall see the Realm of the Wliito
Buddha-

May the earthy elements not rise up as enemies;

May it come that wc shall see the Realm of the Yellow
Btiddha^

May the fiery elements not rise up as enenues;

May it come that we shall see the Realm of the Red Buddha-

iMi D d

2 G 3 TIBETAN BOOK OF THE DEAD; APPENDIX

May the airy cicmenu not rise up as eaemJei;

May it come that we sliall see the Realm of the Green
Buddhan^

May the elements of the rambow colours not rise up as
enemies;

May it come that all the Realms of the Buddhas will be seen.
May it come that all the Sounds [m the Eard&] will be known
as one's own sounds^

May it come that all the Radiances will be known as ones
own radiances;

May it come that the Tt^i-Kdya will be realized in the
[III :] Here beginneth

-THE ROOT VERSES OF THE SIX BAMDOS*;

[I]

O noWp when the Birthplace Barda upon me is dawm'ng I
Abandoning idleness—there being no tdleriess in [a devotee's]
life—

Entering into the Reality undbtractedly, IL^tening, reflecting,
and meditating.

Carrying on to the Path [knowledge of the true nature of]
appearances and of mind, may the Tri-ICdya be realized:
Once that the human form hath been attaioedj
May there be no time [or opportunity] in which to idle it [or
human life] away.

[^]

O noWj when the Dream Burda upon me is dawning!
Abandoning the inordinate corpse^likc sleeping of the sleep of
stupidity^

May the consciousness undistractedly be kept in its natural
state;

^ SaiELMiiti-mudrx J ihc Wkilie Bliddhft, Vaifa Saliva J
YelWw Byddlu, Raina Sambbava; iJbe Red Buddha, Amitlbhai ih* GrMn
htj Amophs-Siddhi. Herein Samai^ta-Bha^a occupies Ihc p<HiitiDii *fte«
^vea lo VurocbinA^ belli defije? b™j t& eascacc tiie eatnei Mltfauufh soEnciJideii
VeiradiuA ii depicied as being; whfte in coIduf iu^liced wf blue. (Ct the Banh
JJiSMr the Fiiat to Ihc Fifth Day.)

PRAYER FOR RIGHT-KNOWLEDGE 303

Gra<:ping the [true nature of] dreanis, [may I] train [myself]
in the Clear Light of Miraculous TransformEtfon t
Acting not like the brutes in. slothfulnesa,

May the blending of the practising of the sleep [state] and
actual [or waking] experience be highly valued [by me].^

[3]

O now, when the DhySna Barde upon me is dawning!
Abandoning the whole mass of dbtractions and illusions,
May [the mind] be kept in the mood of endless undistracted
SanteidH^

May firmness both in the visualizing and in the perfected
[stages] be obtained;

At this time, when meditating one-pointodly, with [all other]
actions put aside,

May I not fall under the power of misleading, stupefying
passions.

[4]

O now, when the of the Moment of Death upon

me IS dawning !

Abandoning attracrion and craving, and weakness for all
[worldly things],

May I be undisti^cted in the space of the bright [enlrghteningj
teachings,"

May I [be able to] transfuse myself into the heavenly space
of the Unborn :

The hour hath come to part with this body composed of flesh
and bloody

May I know the body to be impermanetit and Hlusoiyv

[3]

O now, when the Sard^ of the Reality upon me b dawningj
Abandoning all awe, fear, and terror of all [phenomenaj,

^ Tlliett \t B vKTj prpround of \a which the clcWtee^S aim h in

■f Htjer the drcaiD-atite it wiU ind ciny on cxpcHmeiitl therein tn rull corucfcou^
nesa of bcin^ in tho ctrcim-ata-iet dien return to Uw wiking-ihite with com¬
plete meiDoiT of the Experiefice; is reaJiied the unreility of both states—

ihit both ire nereJy illiuoryp beinf hue<l whollj upon pbenoneni-
■ Or, * Mjiy I enter into the bnibt epaceof indiaiJictedtieB [and mUfilitenlfl^l

EcftchinEs^p

304 TIBETAN BOOK OF THE DEAD: APPENDIX

May I itscognlie whatever appcareth as being mine own
thought-forms,

May I know them to be apparitiom in the Intermediate
State I

[It hath been said], * There arriveth a time when the chief
tuming-poiat ia reached*

Fear not the bands of the Peace fill and Wrathful^ Who are
thine own thought-formal

[ 6 ]

O Tiowj when the of [taking^ Rebirth upon me h

dawning I

One-pointedly holding fast to a single wish,

[May I he able to] continue the course of good deeds through
repeated efforts

May the womb-door be closed and the revulsion recollected:
The hour hath come when energy and pure love are needed;
[May I] cast off jealousy and meditate upon the Guru, the
Father-Mother.

[ 7 ]

[* 0] prooastinating one, who thinketh not of the coming of
death,

Devoting thyself to the useless doings of this life,
Improvident art thou in dissipating thy great opportunity;
Mistaken, indeed, will thy purpose be now if thou retumest
empty-handed [from this life]:

Since the Holy Dharma is known to be thy true need,
Wilt thou not devote [thyself] to the Hdy Dhamia even
itow?"

[Epilogue]

Thus say the Great Adepts* in devotion*

If the chosen teaching of the ffuru he not borne in mind,
Wilt thou not [O be acting evcii as a traitor to

thyself?

^ tiU, * [liaj t be Mbte tni] jlQin wiib tht icmmota ef good deeds by rc-
p»lfrd eflort^ (CX p* iJsM
* Tejft: (pro*, SbC

PRAYER FOR PROTECTION 205

It is of great importance that these Root Words be known.

[IV:] Hera beginneth

'THE PATH OF GOOD WISHES WHICH PRO*
TECTETH FROM FEAR IN THE BARDO’t

[ij

When the cast [of the dice] of my life hath become eichausted,

The relatives in this world avail me not;

When I wander alone by myself in the Bafds,

[O] ye CooqLerorB, Peaceful and Wrathful, exercising the
power of your compassion*

Let it come that the Gloom of Ignorance be dispelled,

[*]

When wandering alone, parted from loving friends.

When the shapes of mine empty thought-forms dawn upon
me here,

[May the] Buddhas, exerting the power of their divine com-
piassion,

Canse it to come that there be neither awe nor terror in the
Barda.

[3]

When the bright radiances of the Five W'iadoma shine upon
me now.

Let it come that I, neither awed nor temfied, may recpgniae
them to be of myself;

When the apparitions of the Peaceful and V^ratbiul forms are
dawning upon me here.

Let it come that I, obtaining the assurance of fearlessness,
may recognize the Bards.

[4]

When experiencing miseries, because of the force of evil

karntOt

Let it come that the Conquerors, the Peaceful and Wratfafut,
may dispel the miseries;

ao6 TIBETAN BOOK OF THE DEAD- APPENDIX

When the self-existing Sound of Reality reverberates [tikej
a thousand thunderSp

Let it come that they be transmuted into the sound# of the
Makaytmn Doctrines.*

[5]

When [I am] wnprotectedp [andj tarrfiic inhuenees have to be
followed hero,

I beseech the Conquerojrjp the Peaceful and the Wrathful* to
protect me;

When suflering miseriesp because of the Jtarmii inilitence of
propensities,

Lei it come that the blissful SarnddAi of the Clear Light
may dawn [upon me].

[6]

When assuming supernormal rebirth in the Stdj^a
Let it come that the perverting revelations of Mat a occur not
therein ^

When I arrive wheresoever I wish to.

Let it come that I experience nut the iUiisory fright and awe
from evil Jtantta,

[7]

When the roarings of savage bca$ts are uttered^

Lei it come that they be changed into the sacred sounds of
the Six Syllables j»

When pursued by snow* raiup wind* and darkness*

Let it Come that I $ec with the eyes of bright

Wisdom,

[^1

Let it come that all sentient beings of the same harmonious
order in the Bardc^

Without jealousy [towards one another],^ obtain birth on the
higher planes J

* Thil h, the Kgniiik «r thr mantm and of

«her tumsum of the «id Jfmlrajtf*, ; itC sunxi 1

below j bIm pp,

* Tb™ ve t l {Cl p, T4^.}

Thia may nlto nefcr id the JcaJaDsy ari^'nt when one ii bhio^ rtbLrth fithtf
^ A male or A femek. ^See p, i^p.}

PRAYKR FOR PROTKCTION m;

Whcfl [destined to] sufTering from intciwe miseries of hunger
and thirst.

Let it come that I experience not the pangs of hunger and
tJiirst, heat and cold.'

[9]

When I behold the future parents in union.

Let it come that I behold them as the [Divine] Pair, the
Conquerors, the Peaceful and the Wrathful Father and
Mother;

Obtaining the power of being bom anywhere, for the good of
Oth€T3,

Lei it come that 1 obtain the perfect body, adorned with the
sigru and the graces.*

M

Obtaining for myself the body of a male [which is] tlie
better.

Let it come that I liberate all who see or hear me;
Allowing not the evil iaruta to follow me.

Let it come that whatever merits [be mine] follow me and be
multiplied.

["]

Wherever I be bom, there and then,

Let it come that I meet the Conquerors, the Peaceful and the
Wrathful Deities ;

Being able to walk and to talk as soon as [I am] bom,*
Let it come that I obtain the non-forgetting intellect and
remember my past life* [or lives}.

* ‘Hunfcrand tbtnt' Tcftr *0 ihc «lircrin(3 esuiCtllHitant with exttlen^ iq

a »ld', le distcM* in die hot i ««3 wld

}]«UiL ,

* TW» fcftr* to ibc body of a Buddha, to whieh oppeu: ™f»M snpemannal

tl£Til snd pt^wer^

■ This it 4 rtfcTfflce to die Luddll4, Who wben bom k i»id io taico
fiity-tax steps, seven forWMnk aod Scfcn betzkwanls id emJi of ibc fodr cxrdiiiiJ
aireedDDB, ukS Id bmve tiUcred 4 divfne prctaOflitflrr lenlcncc at the CMi of
cneh rouitfeis stc^ After timt supenaam^ pcrfonMiicG H fij like sn ordiAlfT
bibe., wu u&xlile t» m\k at Eo uadi DOmu^Iy old

^ [n Ihe Siirtta, of the P»li Cinon of Soulherti

aoH TflJETAN BOOK OF THE DEAD: APPENDIX

M

In all the various lores, great, small, and intermediate.

Let it come that 1 be able to obtain mastery merely upon
hearing, reflecimg, and seeing;

In whatever place T be bom, let it be auspicious;

Let tt come that all sentient beings be endowed with happiness.

[13]

Ye Conquerors, Pe^cefuJ and Wrathful^ in likeness to your
bodies,

[Number of your] roltowers, duration of your life-period, limit
of your realms.

And [in likeness to the] goodness of your divine mme*
Let it come that [, and others, equal your very selves in all these.

[14]

By the divine grace of the innumerable All-Good Peaceful
and Wrathful [Ones],

And by the gift-waves of the wholly pure Reality,

[And] by the gift-waves of the one-pointed devotion of the
mystic devotees^

Let it eomc that whatsoever be wished for be fulfilled here
and now.

* The Path of Good Wishes Affording Protection from Fears
in the Burd^* is finished,

Buddhkni, them is tin ntplunslion fnqm Uic Buddhs Hifliicif U W

tlic nDH^orgettLijg {Kud the foi^tlsg^i of psfft uacsnull^ns:

* There ire fnnr condilioiis qr entnucc of tbc emijTyo inti? the woHst s

* Brethren^ In Uib worldp DQC Catnrdi mlq ejclsletice In itlE mqthcr^s tfOinh
withcot ktnowine^ remsineth \a it withoEit knswinei coinoth diit from the
methcHs womb wiiboat knewui^ i Uds u the BisL

^Brathmu, One eametli iniM^ exltleDrc iq the mffthcf's womb fcnDwmgfyi
reEnsineth in it wUbout tnnwiiti^, And enmeth out from It wiihaat kitnwin|f ;

thii is ihe ■ctnnsd,.

"Brethren^ one e»mctb into csktence In the mothcr'i wnmb kaowingljT
renuifieth in It hnflwJHg3jF'p snd emneth out rrem it wiLbout knowing } Urlt If the.
third.

* B^thnca^ in thia world, one ooniEth intn lenM In the ntotlier'f wwnb
kcowiDgly, rcmsiflctb In It knomnglyj and cometh out frotn it knowingly ^ thia
la tha frwmll,'

(Ct the fflcthiwlj tiuifht by the Buddha, of reioembcHiig past Uve% pp-

THE CONCLUDING SEVEN VERSES 309

[V: THE COLOPHON]

[The Maauscript concluded with the following seven verses
by the IdfHa or scribe who compiled bni: —ffLithAil to the
old lamaic teaching that the human personality should be
self-abased and the Scriptures alone exalted before the gaze of
sentient creatures—has not recorded his name:]

Through the perfectly pure intention of mine

In the making of this^ through the root of the merits
thereof,

[May] those protectorless sentient beings, MoiherSj

[fie] placed in the State of the Buddha:^

Let the radiant glory of auspidousness come to illuminate
the world j ^

Let this Book be auspicious

Let virtue and goodness be perfected in every way.

[Here endeth the Manuscript of the Bard& ZSw/tf/-]

^ [n dcditEtia^ the whole of the ffpEntual merits dcrivnl rfUlQ the of
Mhb[DK DtircD'i^ tiifthc to EnolhEn, irrcspedJ¥e of mce rdAfioCs

tQ Ihc toi ihat they buy be helped to AUllin BuddhAhood, the scribe tcitiflu lo
the poritkiti qI respect md hoziaiir which the docnQ 4 :nicy of Buddhism haselwiys
asBi^cd lt> women.

* Lit * JambtidvlpA % the proper Sinekrit oAme f ivCQ to the ucaJin of bunun
beings.

^ The text of thi*; verse- is (pivEi. the SAns^tlit end the

Tihrtjui term (each mcnning 'Let it [Lc. thia Boot] he xnflpidsHis'J, in epposiUon,
■u^gcstiDg thet the scribe pnsesaed xt Icest a hmited knowladgo of Sanskrit

E e

H4I

* nil upp tb^ ni bcly l:il£|

»%. CKQ fifl-F Ptiili dAy ihf rELli-Enrb"d tdOCO-^

Fill Tull the perfect knowlcdf^ of the
Altd Miter mil the gbm ^ igDoraiiDc/—

PsaltMM of ikt Eatfy Sif^slkisHi hi
(Mn. RhjE DkTtdA* TraiaalilicMi}.

ADDENDA

These Addenda consist of seven sections^ complementary to
our Introdactiaci and Commentary, concerning (i) Yoga,
(a) Tantricism, {3) Mauiras, or Words of Power, (4) the Guru
and Shishya (or a#*r)and Initiations, (5) Reality,(6) Northern
and Soutbem Buddhism and Christianity, and <7) the Medieval
Christian Judgement

h YOGA

The word (frequently appearing in onr annotations to

the Bartffi Tmel text), derived from the Sanskrit root jw/,
meaning ' to join ’, closely allied with the English verb t^ysks,
implies a joining or yoking of the lower human nature to the
higher or divine nature in such manner m to allow higher
to direct the lower;* and this cotidition^cssential to the
successful application of the doctrincs-^is to be brought

about by control of the mental process- So long as the field
of the mind is occupied by such thought-forma and thought-
processes aa arise from the false concept, univcfaally dominat-
ing mankind, that phenomena and phenomenal appearances
ate real a state of mental obscuration called ignorance,
which prevents true knowledge, exists- It is only when all
obscuring and erroneous concepts are totally inhibited and
the field of the mind is swept clean of them that the pnmor-
dial or unmodified condition of mind, which is ever devoid of
these thought-formations and thought-processes arising from
ignorance, is realiimble; and. in its realimtlon, thererkwns Illu¬
mination, symbolized in the Bardc Tk^d^ the Pnmat Clear
Light of the Dfiartna-Kaya.

A mirror covered with a thick deposit of dust, or a crystal
vase filled with muddied water, -ymbolize the mind of the
normal human being darkened with the nescience arising from

ihc Icrni VM- prtbaiJy -pn«li«'.s l.» lh~iy >" rrfig™. If

it ws«ld u.™ ™plyprKtie* “ will

aver lie ntenul prtceaac* and Itail to resbunion of Rwlity. lo ihl*

caybo rc*.rjtd u> sy.len> of-ppJiod pflyelol^y far more lifkly developed

tliRDi my knowft Ifl Wdteni Sciepcc-

112 TIBETAN BOOK OF THE DEAD: ADDENDA

heresies and false knowledge, is a scientific: method of

retuoving the dost from the mirror and the earthy particles
from the It is only when the mind is thus made clear

and limpid that it can reflect the Light of Reality and man
can come to know himself. or lUusioo^ is the Veil of

Isis hiding from man the Unsullied and Unsulliable Reality;
the piercing of this Veil and the seeing of that which it hides
is accomplished through methods as definite and certain in
psychical results as those employed in a European or American
chemical laboratory are in physical results. As gold can be
separated from impurities by methods of chemistry, so can
Truth be divorced from Error by methods of
Like the root teachings of Buddhismj the root teachings of
the Bard^ TA^di^l are incapable of being practjcatly applied
without Right Knowledge; Right Knowledge to be at all
effective lEi a devotee^s life should not depend merely upon
belief Or theory^ but upon realization; and realization of Right
Rno^vledge is impossible without such mind control as
implies. That this is so, the canonical senptures of all schools
of Buddhism confirm,^

It is not oor purpose to discuas here the intricacies of the
various aspects and schools of ; for, though technical
terms and soirLe of the purely philosophical or theoretical parts
of the Hindu, Buddhist, and other systems of the science of
mind-control often differ widely, we are convinced, after much
research carried on while living among ysjg'ls of various
schools, that the goal for all y&gfs is, in the last analysis of
esotericism^ identical^ namdy, emancipation from the thraldom
of saftgsdr7£, or phenomenal, existence, the Hindus calling it
Bnd the Buddhists Nirvaira.^

Intellectual understanding of much of the Bard& is.

inlftKliiced into Buddluw by Aaa%a, a loortfc

Tk t Indj^i). He b to hiTc bcesi Inspired directly by

Miiitrejn^ the tznmbE Boddbi, ^od pmduced Iht SeHpttirea of
- ConteHip;«tive T School cillEd m /rw

(cf, Waddc]], Tk4 p/ 7V&#r, p. laB),

I edi^r posBesaa e number oF iiinportftnt truiHiillDni by tbc Imte

Davra-Saasdup, of Tibetiui treat™ m ont of thtui KnvLog

onpni^ m hidia. If there Ehatlld be eticourejemeftl lopubl=h Uwm,

Uic editor bo^ then t5 put'on record bi dclail ibe reiultfior bii own

rr^GArchcfi

YOGA

S13

there fere, obviously depeodent upon at ^me demeatajy
explanation of ^uch as we ha^e herein given. The

Clear Light, so often referred to in our text—to take but one
of the outstanding f^c doctrines^—Is best interpreted from
the standpoint of the devotee of though for all mankind
alike it at the allHdeterminitig moment of death. As

such, the Clear Light symboliaes the visual condition in which
one hnds oneself at the moment of death and afterwards in
the Intermediate State, If the vision be unclouded hyJkarmt£
propensities, w^hich are the source of all phenomena and appari-
tiona] appearances in the the deceased sees Reality as

the Primordial Clear Light, and, if he so wllls^can renounce
the Sangsam mrd pass into /iirpdifa, beyond the Circle of
Death and Rebirth.

Such darity of spiritual insight is, of course, extremely
rarcp being the fruit of innumerable lifetimes of right living;
nevertheless, the aim of the Barjh TlSM?/ teachings is to
attempt to place every onev when dying or deceased* in the
Path leading to its realization. Unless, through the practice
of meatal-concentrationj compJetc control over the thinking
process be achieved, so as to arrive at Right Knowledge ere
death, in virtLie of havii^ experienced Illumination (Le. recog¬
nition of the Clear Light in an ecstatic eouditlpu while still in
the humaii body), the /dmas maintain that comprehension of
the nature of the Clear Light is quite impossible fur the
unJIluminated

IL TANTRICTSM^

(_ The Bard^ being itself a work more or less Tantric,*

and consequently largely based upon the Philosophy,

some general acquaintance with Tantricism, as with is

1 Ceijjenl rcleretacd (tlu far Sections III uid IV followltig^: A, Avtbn
(Sir Wcodrofle}, Tan/ru Cmi Utmitifm (LaodaD, ZQi 3 % lotroduc-
tian I And T^m Six Crnffts and tkt St^^finti P^mtr (LandoOf 1919)1 } Sir

John WoodmdA, ^ttd SAMia (JLawIciJir X93o), pxist'irt; aI» Rafoo

Praafld^ fwxtr Form (Lomko, iS ^), poiMm.

* Te defin'C Whot ia md ia not a Ton^ni la -aot OAsy. Accontiiig ta im TibclAii
tKym TtiMtm (TUl Hgjmd —proa. G^d} Jiler^y means * ire&Use or * dU^

scftKlicD of e j^ieiaiu zmlure, usLLilty belan^ng la the Scbool

(5« p, 318*), Rdi^ioLBly funsider^r there itre two

^J4 TIBETAN BOOK OF THE DEAD: ADDENDA

desirable For all readers of this book. So we record here—in
mere outline, and^ therefore, more often than not undetailed
and incomplete—the following complenientary matter con¬
cerning Tanlricism*

In the preliminary instructions, the Bardo TM£f0l mak^
reference to the vital-force or vital-airs, which, following the
ToTtfras^ may be described as follows;

TA£ Vital-F&rct (Skt Prana).—The human principle of
cousdousness, the Knower^ clothes itself, when incarnate, m
five sheaths (Sfct. which are: (i) the physical-sheath

{Anna-mi^a-iasAa) ] (a) the vital-sheath {Prai^-frtaya^ta^Ait);
(3J the sheath in which resides the ordinary human consdotis-
ness y (4) that of the subconsciousness

( Vtjfldfia-maya-Aaj ^); and (5) that of the all-tTansconding
blissful consciousness of Reality (Anattda-mi^a-iif^Aa).

In the vitabsheatb resides the vital-force {SkL pran^i} divided
into ten vital-airs derived from the root ' to breathe *

dlicJgroups of Tcin/fiij, ohe Hindu, Uk Either BktddhtsL Tbc Hindu TVimAti eI
gcncnlly Call lu tho foroi of ■. diiJoj;tlO betwoca the jod Sbivo, aa Ibe Di'innC
and bb often £u their wraUiful forms as BhiJravA and

BhairYvl. In the Buddhist Te^&fpn, ihese pundy Hindu dcitlee are replaced by
Biiddhiat dcitiea, Buddhas and their or by gods and goddew^ One

characteristic of bath das^n of T'antfos is that usosJly they arc based upon the
Phdnsapby. Which of the two cliaacs la older is a disputed qaesUon j but
Uie oldm Tawtirosorc probably fsr oklcr than European criUcs (who have placed
their origin Well wilhui the Christian era] have LhoughL Sodne Ttfitfm# arc indll-
putshly quite ntodeTiL According to onbodox Hindus, the 7 dM/nU am of Vedic
origiftp and desired to senre as the chief Scriplurcs for this age, ibe Kail Yu^a,
^mc Buddhists claiin a purely Buddhist oriftfl Ibr the Jh*!#™, The Hindu
view is, however, the cnmitLocdy accepted view.

An cucyclcpacdiu of tbc knowledge ef their limca^ ibe Tantw are very
niuucTuus. Sente Ife coucertied with the nature of the eoaiuBS, its evnlutioo
and dtuolution; the clssaificdtion of senlLcnt beings and of the mrioua heavens,
hells,atvd worlds; tbc divinely laslituted. nilca governing human ridations and
nndoci i the ntaffleioiis forma of worship and spirittUll Iralning, cmnionial rite^
meiiilatian,jasf]9, dotia of kinga, law, cu ato m , medkinc, oltrDtocJV Mtronomy,
magit; and, in ihnrt, the whole cycle of the seienccs of the Eolt.

In so far U the £071^ fAMif ia a r^fual bued irpon l%n, shd h» for il*
chief matJter the scianco of hirth^ dcatli, and rebartfa, interwoven with descHp-
tiosi of the varioDS atalca of ^stcnce and beings peopling the universe, md
tcachea of the Ways of obtalnitig Salvation, it. i% a Tantrio workj, although, strictly
speaking, not a Tmira.

For detailed kEiowlsdgE enneemmg the the itHdcnt h referred lo

0/ Tamita^ Part 1 , hy Arthur Avalon ^Uudon, 1914).

TANTR[CISM

or * to blow *, refers to the motive power of prana)* As the
daemons of Pbto^s occuitEsm are said to control the operations
of the Cosmic Body, so these v^u, composed of negative
praWi control the operations of the human body- Five are
fundamental: (i) the ^ 4 ^ 4 , contro!ling iiispira.tion; (3) the
tidana^ controlling the ascending vital-force (or vital-air);
(3) the apdna^ controlling the downward vital-forcej. which
expels wind^ excrements urine, and semen; (4) the as

the collective force of the vayu, kindles the fire of the body
whereby food is digested and then distributed by the blood;
and (5J the vjarta^ controlling divisioa and diffusioa m all
metabolic processes. The five minor airs arc the
iiirmfna, krikara, difva-daiia^ and dAananJaya, which produce,
respectivelyp hiccuplngp opening and closing of the eyes^
assistance to digestion, yawning, and dlsteosion.

TAe P^cAic IVfrtfu or CAanmls (Skb Nadi ),—There are next
mentioned in our text the Psychic Nerves. Sanskrit works
on Yo^a say that there are fourteen principal mdi and hun¬
dreds of thousands of minor riddi in the human body, just as
\Ve$tern physiologists say that there are so many chief nerves
and minor nerves. But the fid^ of the Fast and the nerves of
the West, although literally the same in name, are not syn¬
onymous. The are invisible diarmels for the flow of

psychic forces whose conducting agents are the vitaJ-airs

Of the fourteen principal rtadt, there arc three which are of
fundamental importance. These are, to follow our text, the
median-nerve (Sht. su^AHfnnd-nddl)^ the left nerve (idd-ndd^t
and the right nerve (pir^aid~nd^* The Sitfkurttnd-nddt is
the chief or mrrdian-nerve, situated in the hollow of the spinal
coluQiD (Skt. BrdAma-dandii), the Mt. Meru of the human
bodyi man being regarded as the microcoam of the macrocosm.
The idd-nddl, to the left, and the ping^aB-nddi, to the right,
coil round it as the two serpents coil round the caduceus
carried by the messenger-god Hermes. It h believed that
this ancient herald^s wand symbolizes the ^Mmnd~nddi^ and
the twining serpents the and the pingald-nddi. If so,

we see again how the esoteric 5ymbol<ode of the West corrC'
spends to that of the East.

^i 6 TIBETAN BOOK OF THE DEAD: ADDENDA

TA^ Cmtres (Skt. The jufAuntna-

nd^ forms the great highway for the passage of the psychic
forces of the human body- These forces are concentrated in
centres, or ^Aakra, like dynamoSp ranged along the susAumtid-
nodi and interconnected by it, wherem are stored the vital-
force or vital-fiuid upon which all psycho-phy^ical processes
ultimately depend. Of these, six arc of fundamental impor¬
tance. The first is known as the Root-support {Muiddhdr^
of the ^kumnd-nddi^ situated in the perineum ; and in the
Mfdddkdrd is the secret Fountain of Vital-Force, presided
over by the Goddess Kun 4 ^iinh Next above, lies the second
chakra^ or lotus, called the Svddhi^ktMna^ which is the centre
of the sex-organs. The navel nerve-centre is above, and
called in Sanskrit MaRi-pAra-^hukra- The Q&xt is the heart
nerve-centre, the Anakaia-chakra. In the throat is located
the fifths called the Vishuddka-chakra^ In the AjnM-ckakra^
which IS the sixth, situated between the eyebrows, a$ depicted
by the ‘third ^e' on images of the Buddha and of Hindu
deitjcs,^the three chief psychic nerv^ t 4 d^

and pingald^ come tc^ther and then separate. Above all, in
the causal region of psychic man, as the sun of the body,
sending its rays downwards over the human-body cosmos* is
the Supreme or Sewnth Ch^kra^ the thousand-petailed lotus
^or chakra) caLled Sokasrdra Padma ; th rough it the su^iumnd-
nd^i has its exit, the Aperture of Brahma (Skt BrMma-
raftdkra) referred to in our textj through which the conscious¬
ness-principle normally goes out from the body at death.

The initial aim of the practitioner of Ycjg'a is to awaken what
in the TaJtiras is called the Serpent Powerj personified as the
Goddess Kundalini. It is in the Midddkdra-ckakrir^ at the
base of the spinal column, containing the root of th^sufkumnd-
nddi, that this mighty occult power lies coiled, like a serpent
asleep. Once the Serpent Power is aroused into aetivityf it is
made to penetrate, one by one, the psychic-nerve centrest
until, rifling like mercury in a magic tube, it reaches the
thousand-petallcd lotus tn the brain-centre. Spreading out in
a fountain-like er^t, it falls thence as a shower of heavenly
ambrosia to feed aJl parts of the psychic body. Thus becom-

TANTRICISM 217

ing filled widi supreme spiritual power, the ^£igf experiences
Illumination.

C Man4aIas.—Oi the Psychic-Centres, or Ckskra, the Bardo
^Tkedol is concerned chiefly with three: (i) the Heart-centre
{An^ta-ckakr&y, (a) the Throat-centre {VishtidMo^hakritW
and (3) the Brain-centre {Sakosrdra Padma). Of these, two
arc of chief importance: the Brain-centre, sometimes called
the Northern Centre, and the Heart-centre, or Southern
Centre. These two constitute the two poles of the human
organism. They are said to be the first cEiilres to form
in the embryo, and the terrestrial pranSi derived from the
central p-ank reservoir in the sun of our planetary system, is
said to direct their formation.

Related to these three principal chakra, there arc three
chief vtatuLtlas or mystic groupings of deities divided into
fourteen subsidiary vtandalas corresponding to the first
Fourteen (7 + 7) Days of the Bardo as described, in our text.

The first of these three chief ntaadalaj contains 4a deities,
distributed m six subordinate mandalas corresponding to the
first Six Days of the Ckbnyid Barda ; and they emanate from
the Heart-centre- The second man^la contains 10 principal
deities, which dawn on the Seventh Day; and these emanate
from the Throat-centre. The third laaad^a contains 58
principal deities, distributed in seven subordinate mandaiaa,
corresponding to the last Seven Days of the Okdftyid Bardo,
and emanattiig from the Brain-centre. The first 4^ ifi®
last 58 comprise the Great Man^ala of the loo superior
deities, the 4a being called peaceful and the 5® wrathful
deities. The other 10 deities, related to the Throat-centre,
which dawn intermediately between the 4't of the Heart-
centre and the 58 of the Brain-centre, are classed with the
4a peaceful deitiet Thus, when united in the Greater
Jtfaifdala of the whole of the Ckpyid Bardo, there are
no principal deities.

It will be observed, too, that there is definite orientation in
all the maifdakts.

The Five DbySm Buddhas with their skaktis ’ are the chief

■ Hie Suisfcrit term SiuOh tliUrmEly ' [Dime] Pdwct') rtfew tp the lenwie,

utt F f

aiB TIBETAN BOOK OF THE DEADr ADDENDA

deities dawning: on the first Five Days. On the First Day,
Vairochana and his shakti alone dawn. Then on each of
the four succeeding days, along with one of the remaining
four of the DhyanT Buddhas and the there dawn

two Bodhisattvas and their s^aitis. Then, on the Sixth
Day,*all of these deities, dawning in one fnandahti are joined
by i 6 additional deities: 8 Door-keepcis, the 6 Buddhas of
the Six Lekas, and the Adi-Buddha and shakti ; and all these
deities together compose the 4^ deities of the Heart-centre.

Then, after the dawning of the loKnowledge-Holding Deities
(called, in the Obeisances, p, 85, the Lotus Deities) of the
Throat-centre, on the intervening Seventh Day, there dawn
during the remaining Seven Days the 58 deities of the Brain-
centre, as follows: on each of the first five days, or from the
Eighth to the Twelfth Day, one of the Herukas with his shakti,
in ail 10 deities; on the Thirteenth Day, the 8 Kcrima and the
8 Htamenma; on the Fourteenth Day, 4 Door-keepers and
the 28 animal-headed Deities. Behind the symbolism of
deities and fHattdatas and psychic-centres there lies the rational
explanation, namely, that each deity, as it dawns from its
appropriate psychic-centre, represents the coming into after-
death karmic activity of some corresponding impulse or

^ n«g«tivc, pbuc of th4t dMne (dfce Qr power concttilmcd in or penanified
liy Ibe Cirason of a g^, thrgod repnaeotiue ike petkive phuc; ike Tintrie

P«soniBed »

^ lIothe<^GwJd^ he.Di: «]]cd a The Taulria-lite Ihc ancient

Eeypt.^-e*aJt riekt knewlEds* of the rvp™durti*e pr™as«, „ „o Joeht

* rrfie'fU* Kien«; and in Uiia scieiiee,ju
iustntcd in Ike J}Wo Tirffdal, the u Elian of the mule and tciqaie piineipln of

*“«> ■*«" iStt,

eym^keea eamplctcniie^ or el^ihe-niait, Pkwer, lJmbolj>*d by llie
m ..n**, OT iBd WisdofB, ayqbaiizEd by the fcnuile w era

sajd, eMIcncilly, to be ever in imioEl.

h H mudi)« be lEgfetteil thai eetu! ahuae of Tantrie doctrine, due either to
IT “ watmoflly the c™, to misondcr^aBdiog, r«oUin)f

pracUEea [like tboie of Certain decadent wet* nr indivlduala in India)
■mpnpcriy ailed Tantric, by non-hiiiUtet in America and in Europe, in buoe
"I "ntdirrf Wdetieo, has brought upon Tantricbn.
^“!i >“fcrtunic<imeou.c nflaekorgtiidanee Einderprnperiy

tend, the high initiato of Orientd eccnlliwt in

nuntl. wild h ' “der teaching? of tua cult to any sne carefuny prepared
^fts^ptobaiien Ud iouDd worthy; thia was^e view
Ike late Lima Kkzi Dawa^Saradup u d of kia late jww In Bhutan.

TANTRICISM

i2]9

passion of iht^ coiii;pIex consciousness., As though in an
initiatory mystcry-pby, the actors for each day of the Barda
come on the mmd-stage of the deceased, who is their sole
spectator ; and their director is Kfjrma. The higher or more
divine elements of the corLsclouancss-principIe of the deceased
dawn first in the full glory of the primaJ Clear Light j and
then, in ever dimjnishjng glory, the visions grow Jess and less
happy—the Peaceful Deities of the Heart-centre, and then of
the Throat-centre, tnergis into the Wrathful Deities of the
Brain-centre. F'lnallyp as the purely human and brudsh pro-
pensitiesj personified, in the fiercest of the Wrathful Deities,^
as horror-producing and threatening spectral halluclnalions,
come into the field of mental vision, the percipient decis In
dismay from them—his own thought-forms—to the refuge
of the womb, thereby making himseXf to be the plaything
of Afaya and the slave of Ignorance. In other words, in
a manner similar to that in which the earth-ptane body
grows to maturity and then withers and after Its death
dismtegratesp the after-death body, called the mental-body,
grows from the heavenly days of its Barda childhood to
the less idealist day^ of Its Bardc maturity, then fades and
dies In the Intermediate State, as the Knower, abandoning
it, is reborn-

Some due to the separable elements of con^lcusness as
they manifest themselves in the Intermediate State is gained
from the significance of the Tantric divisions into petals
of the lotuses, or ekakras* For example, the Heart-centre
Lotus, or A nakata-fkakra^ is described as a red-coloured lotus
of twelve petals, each petal represepting one of the chief
elements of"personality a$ follows: (i) hope (ds/id);

(а) care or anxiety {irAinfa); (3) endeavour {cAffAfd} j (4) feeling

of mlnencss I5) arrogance or hypocrisy {datfiA/w);

(б) languor ; {7) conceit ia/itTn^fidra) (8) disciimlna-

tion ; (9J1 covetousness (loj duplicity

fafa}; (ii) indecision {vtfarAd^i ^ii) regret ittHF/fdya).

The Throat-centre Lotus, or VisAaddAii-cAaJtnj^ ^\sd called

* Of iHe Wnulfiil Eteiiies rbcrif irc iwo cU»C9f the less wriiJaful i^Tib. Tt*-
vo) and ibe more wrailatiiJ (Tib* Bm Wndtielil, op* dl-, pp- 333 - 3 '

^20 TIBETAN BOOK OF THE DEAD: ADDENDA

BAdratlJlAdfia, consists of sixteen petals. The first seven
symbolize the seven Samkrit niuiical notes. The eighth
symbolizes the * venom* of mortaJity. The next seven re¬
present the seven seed maHtratj and the sixteenth b the
sjm^bol for the nectar of immortality {amritd}^

To each of the thousand pe^s of the Bi^n-centre Loins
variously coloured letters of the Sanskrit or Tibetan alphabet^
and other symbols^ are csotericahy assigned; and this £/mAr^
is said to contain in potential state all that exists in the other
cAakras (of which it is the originator) or m the umverse.

Each of the DhyanT Buddhas^ likewise, as elsewhere ex¬
plained from a different view-point, syoiboli^es defioite spiritual
attributes of the cosmos. Thua^ Vairochana is appealed to by
the Tantiics of Northern Buddhbm as the universal force
producing or giving form to everything both physical and
spiritual; Vajra-Sattva (as the reflex of Ak^obhya) b the
universal force invoked for neutralizing by merit evil A^rtna ;
Ratna-Sambhava, for the reproduction of all things desired;
Amitabha, for long life and wisdom; Amogha-SiddhI, for
success in arts and crafts^ In Vajra-Sattvu+ in hb purely
esoteric aspect, all the other Feaceful and Wrathful Deities
of the Manila of the Barda are aid to merge or be

contained*

nt. AfAI\^TJtAS, OR WORDS OF POWER

A clue to the power of mantroj, as referred to throughout
the Barda TAddolj lies in the ancient Greek theory of music;
namely, that, if the key-note of any particular body or substance
be known, by its use the particular body or substance can be
disintegrate, Scientifically, the whole pmblem may be under¬
stood through understanding the law of vibration. Each
organism exhibits its own vihratoiy rate, and so do&s every
inanimate object from the grain of sand to the mountain and
even to each planet and aun. When this r^te of yjbmtion
is known, the organism or fonn can, by occult use of it, be
disintegrated.

For the adept in occultism, to know the mattira of any
deity is to know how to set up psychic or gift-wave com-

MANTRAS

iii

munication siroilar to, but traiiscenclmg, wireless or telepathic
communicatloo with that deity. For eicample, if the adept
be of the left-hand path, that is to say, a black magician,
he can, by mantras, call up and cammand dementala and
inferior orders of spiritual beings, because to each belongs
a particular rate of vibration, and this being known and
formulated as sound in a mantra gives the magician power
even to annihilate by dissolution the particular elemental or
spirit to whom it belongs. As a highwayman at the point
of a gnn compels a traveller to give up money, so a black
magician with a mantra compels a spirit to act as he wilts-
On account of this supreme power of sound, when formulated
in mantras corresponding to the particular rate of vibration
of spiritual beings and of spiritual and physical forces, the
mantras are jealously guarded- And, for the purpose of main*
taining this guardianship, lines or^iirtw(i.e. religious teachers)
are established in whose keeping the words of power are
placed. Candidates for initiation into this Brotherhood of
Guardians of the Mysteries must necessarily be well tested
before the Treasures can be entrusted to them, and they them¬
selves, in turn, be made Guardians.

Unto the siuAya, after he has been well tested, the manira
which confers power over the sleeping Goddess KundalinI is
transmitted; and when he utters it the Goddess awakens and
comes to him to be commanded- Then is the need of the
great; for the awakened Goddess can destroy as well
as save—according as the manira is wisely or unwisely used-
As the outer air vibrates to gross sounds, the inner vital-
jrirs {prdna-vayif^ arc set in motion and utilised by the use of
the wunds of mantrati the Goddess first catches up the subtle
occult sound, and, in tones of divine music, she cai^ it to
ascend from her throne in the Root-Support Psychic-Centre
to one after another of the Centres above, until its music fills
the Lotus of a Thousand Petals and is there heard and re¬
sponded to by the Supreme Guru.

The visualisadoj] of a deity, as frequently directed in our
text, is often but another way of thinking of the essential
characteristics of that deity. A like yttgfc effect comes from

aia TIBETAN BOOK OF THE DEAD: ADDENDA

visualking or else a^dlb]y prtmouoclfig the rnafiira correspond¬
ing to that deity; for, by speaking forth as sound the mutiira
of any deityi that ddty Ls made to appear.

Unless the ffiaw/nir are properly intoned they are without
effect [ and when printed and seen by the eye of the unini¬
tiated they appear utterly meaningless—and bo they arc
without the guidance erf the human

Furthennore, the correct pronunciation of the mtinirn of
a deity depends upon bodily purity as well as upon knowledge
of its proper Intonation. Therefore it is uecessaiy for the
devotee first to purify* by puriiicatory maMiras^ the mouthi
the tongue, and then the n ttsejf* by a process called
giving life to or awakening the sleeping power of the vimira*
The occult ability to employ a manira properly confers
supernormal powers called iSrifrffii,* and these can be used,
according to the character of the adepts either as white
mngic for good ends or as black magic for evil ends; the
right-^ and left-hand paths being the same up to thta point
of practical application of the fruits obtained through p^'chic
development. One path leads upward to Emancipation* the
Ollier downward to EnalaveBaent.

IV. THE GUHU and SB/SJ/VA (OR CBELA)
AND INITIATIONS

Very frequently the Snrdi} directs ihe d^^ng or die

deceased to concentrate mentally upoEi, or to visuali^Cj his
tutelary deity or else his spiritual and, at other times,

to recollect the teachings conveyed to him by his human
more especially at the time of the mystic initiation.
and Tantrics ordinarily comment upon such ritualisttc directions
by saying that there exist three lines of to whom

merence and womhip are to be paid. The first and highest
is purely superbuman, called in Sanskrit dh^af/^Aa^ meaning
-heavenly (or “divine*') line"; the second is of the most
highly developed human beings, possessed of supernormal

* Pmeri * urivnl ■! ihrougll praetbHra. UlenUri
Oi Lhc ■itiiniiiicivt o£ tny ■iwi

INITIATIONS

333

or siddhic powers, and hence called siddkitHgka\ the third
ip of ordinaiy religioiis teachers and hence called manavaa^/ta,
‘ human line

Women as well as men, if qualified, may be gurus. The
sAisA^a is, as a rule, put on probation for one 3'ear before
receiving the first initiation. If at the end of that time he
proves to be an unworthy reCBpt.-LcIe for the higher teachings,
he is rejected. Otherwise, lie is taken in hand by the gjtm
and carefully prepared for psgrchical devcIopmenL A shishya
wheu on probation is merely commanded to perform such
and Such exercises as are dcremcd stiitable to his or her
particular needs. Then, when the probation ends, the shifAya
is told by the guru the why of the exerdscs, and the final
results which are certain to come from the exerdses when
successfully carded out. Ordinarily, once a guru is chosen,
the skisAya has no right to disobey the guru, or to take
another guru untii it is proven that the first gum cm guide
the skifAya no further. If the shishya develops rapidly, be¬
cause of good karma, and arrives at a of development

equal to that of the guru, the gtfnt, if unable to guide the
sAishya further, will probably himself direct the shishya lo
a more advanced guru.

For initiating a skisAya, HiKguru must first prepare himsell,
usually during a course of special ritual exercises occupying
several days, whereby the^rnr, by invoking the gift-waves of
the divine line of gurus, sets up direct communicatiau with
the spiritual plane on which the divine gurus exist. If the
human guru be possessed of siddhic powers, this common ton
is believ'ed to be as real as wireless or telepathic communica¬
tion between two human beings on the earth-plane.

The actual initiation, which follows, consists of giving to
the skis^a the secret mantra, or Word of Power, whereby
at-onc-nient b brought about between the shishya, as the new
member of the secret brotherhood, and the Supreme Guru

*■ The three lines offurew *re *» edled aot b«muse ef «ny diffcreiKe in their
mpcclivc powers, bttl heceuse oribeir different plicet of abode. In the
nija (cb. I> it is said that the Cnre** nrUie Pwya Order alwayi abide in SJliire's
Heaven, Ltwoe of the Siddha Order both in the Hunian-’Wof td usd in ihe HcSii'en'
Worlds, and these tuT the Minara Order on Earth only.

%%4 TIBETAN BOOK OF THE DEAD: ADDENDA

who stfuids to all and under him as the Divine

Father. The vital-force^ or vital-airs serve as a

psycho-physical link uniting the human with the dhdue; and the
vital-fopcc, having been centred in the Seventh Psychic-Centre,
or Thousand-petallcd Lotus, by exercise of the a^^kened
Serpent-Powerj through that Centre, as through a wireless
receiving station, are received the spiritual gift-waves of the
Supreme Guru. Thus is the divtue grace received into the
human organism and made to glow^ as electricity is made
to glow when conducted to the vacuum of an electric bulb;
and the true mitiaiion is thereby conferred and the ski^A^^
Illuminated^

In the occult language of the Indian and Tibetan Mysteries,
the Supreme Guru sits enthroned in the pericarp the
Thousand-petaUed Lotus- Thither, by the power of the
Serpent Power of the awakened Godd ess Kundalinl, the
guided by the human guru, is led, and bows down at the feet
of the Divine Father, and receives the blessing and the bene-
dictioa The Veil of has been lifted, and the Clear

Light shines into the heart of the sAisAjf^i unobstructedly*
As one Lamp h lit by the Flame of another Lamp, so the
Divine Power is communicated from the Divine Father, the
Supreme Guru, to the newly-bom one, the human

The secret man^ra conferred at the initiation, iike the
Egyptian Word of Power, is the Password necessary for
a conscious passing from the embodied state into the disem¬
bodied state. If the initiate is sufficiently developed spiritually
before the time comes for the giving up of the gross physical
body at death, and can at the momeut of quitting the earth-
plane remember the mystic mantra, or Word of Power, the
change wQl take place without loss of consdotisness; nor will
the sAi^kya of full devdopment aufTer any break in the con¬
tinuity of consciousness from incamabon to incarnation.

V- REALITY

In denying the sold hypothesis, Buddhism of all Schools
maintams that personal immortahty is impossible, because alt
personal existence is but a mere dux of iustabUity and continual

REALITY

^^5

chanj^e karmica/fy dependeat upon the false concept
phenomena, or phenomenal appearances, or phenomenal states
and beings, are real* In other words, Buddhism holds that
ladivhluali^^ed mind or consciousness cannot realize Reality*
The essence of the Bard<^ teachings Is, likewi^,^ that

so long as the mitKJ is human, so long as it Is ijidiv^iduaJlzed,
so long as it regards itself as separate and apart from all
other minds, it is but the plaything of Af^ya, of Ignorance,
which causes it to look upon the hallucinatory panorama of
existences within the as real, and thence leads it

to lose iUelf in the Quagmire of Phenomena-

Followers of the Semitic Faiths are hereditarily so completely
dominated by the theory of &oul and of personal immottality
after death, in a phenomena] paradise or hell, that in their
view there can be no alternative; and to tbern the Buddhist
denial of the theory erroneously appears to imply a doctrine
of the absolute negation of being.

The realization of Reality, according to the Bardu^ TAi^i^
is wholly dependent upon expurgating from the mind aU
errorj all false belief, and arriving at a state in which Maya
no longer controls* Once the mind becomes freed from all
obscurations, from the supreme heresy that phenomenal
appearances—in heavens, hell$i or worlds—are real, then there
dawns Right Knowledge; all forms merge into that which is
non-form, all phenomena into that which is beyond phenomena,
all Ignorance h dissipated by the Light of Truth, personality
ceases^ individualized being and sorrow are at an end, mind
and matter are known to be idcnticali the mundane conscious¬
ness becomes the supramundane, and,, one with the BAarina-
the pilgrim reaches the Goal*

The great Patriarch Ashvaghosba, who set down in writing
during the first century a-D^' the essential teachings of
Afa/tayiiftit Buddhism as at first handed down orally by

I The exHet 4 *lc of A^Ti^hiAK^ (or ArT?iEfe*ah*) ta unccr^n. AccaedlmE ta
Siimki, wbo iavcfiEiEBred Uk ^jucaLiaii with .jreJlt cut, * Lived

xt the time extending Iniitt the IpWei IliH nf ihe firat ccDlmy before Chriat Eo
alwTil 5<3 &r 8o . At the VCiy mosE, bix itme cajiiKH Ljc pLiced laEer tbxn

the Grxl century uf the Chriai^n (T. Sniuki, Awm^mHg of

ChkagD, 1^00, p- ItJ-

I*H G g

3 X6 TIBETAN BOOK OF THE DEAD; ADDENDA

initiates direct from the time of the Buddb^^ has other¬
wise stated the doctrines touching Reality as follows^ in
his remarkable treatise called Aw£^^i7z^ 0/

Of Ign&roHf^: * The True Reality is originally only one, but
the degrees of ignoraute are infifiite - therefore the natures of
men differ in character accordingly. There are unruly thoughts
more numeroiis than the sands of the Ganges, some arising
from ignorant conceptions and others arising from ignorance
of senses and desires. Thus all kinds of wild thoughts arise
from Ignorance and have first and last indntte diffbreiiccs
which Ju Laj [i.ev the Tath^ataj alone knows.*"

* As from the True Reality man knows that there is no
objective woddi then the various means of following and
obeying this True Reality arise spontaneously [le, without
thought and without action], and, when influenced by thij;
power for a long time, ignorance disappears, As ignorance
disappears, then false ideas cease to arise. As these false
ideas do not arise, the former objective world also ends^
As the forces cease to OKlst, then the false powers of the
finite mind cease to exist, and this is called iVxn-Wffi?, when
the natural forces of the True Reality alone work’ "

* Tfeert are twa English IrecsUHona of Tki Amakem^ from the

one by ^ Cbrisliatt muEiQtiaiT ^ Chidn, the lite Hev, Tunothy RichanJ,
mi e it\ 1894 Rrtd pubtLilictlp in Shao^buj, iii igoy, the 'OLher by the leurncd
JePM» BuiJcIhrj^ Mr, TdtBFD Sufuki, publiihcd in 1900, la Chini^o, We ^vc
herein, in pamlld, exlrecta froni both. There nra^ likewise, twn Chinese
Viirswas, Eub bKsed upon the oHehial S«nakrit venju, whieh ia amt last; ODC
P«rMH»rtb., (sLlicrwise call«i Kdanltha), aa latSitn
miUKiiiar]^, ^vha readied CtEni in a.d. u d died in A. D. 569, nt
^ n^e or 71 jneara j the other iwu bepin In a. Hv 7110 by i^ikshaiMndn, oiso an
lna«n Bnddhut niMinnaiy, who died in China, in a, d, ,io^ ,i the age of 59.
Kicliard's tranilBtJnii is fretn Paramanhs’i veraMrti, and Suiitki’i ii™ Cih^
MliniDda^a,

■ Ric^’, tnM. {p. lO). CC Sutuki’n tron*. Cp.flg); -mHiEb .11
ire tunTarilUy in ppSKSEiaEi of suchtiEB, the intenikty [pf the inOneccel sf
priicipic of iiidmdiuajaiL, Unt WvtkE fram dl elcraity, varM In
tuh manLfpM eredei u to outaumber the nvidl of the Ant) it is even

m ijKfe eaiwgbn^ pt^iidices or u the epD^cp^ccpiien*

inlell^iul «nd Mffixlliflnml prejudico^ &c_ [wh»c pcrftunEiig efficiency viricf
icrordmf to the ktrma pfevlmiiiy oecumul^eU fcy aefa jjwJtdduiq.—Mli these
iXinpi hein* ™,Dpthe=d«J CKiJy by the TaOrJlgitit. Hence such smiea^iirehlc
oeffeei of dijferniee m ire|5Mrdi belieT,

Rid^ril's trenji. (p^ i^li, Cf^ Shfnki^s treQA. (p[a 86-^); * On: iccount of
this pcrfufflin^ iaflyea« [S.*:, through lualuveili pcrAiming ipwrehce] we ire

REALITY

3^7

0 /PhmmUfia i * All phenomena are origin^ly in the mmd
and have jeaJly no outward form; therefore, as there i% oo
form, It is an error to think that anything is there- AU
phenomena merely arise from false notions in the mmd.
If the mini! is [dependent of these false ideas^ then all
phenomena disappear. . - / ^

* Tliercfore the phenomena of the three worlds |of desire, of
fornij and of non-form] axe mind-made. Without mind^ then,
there is practically no objcclive existence. Thus all existence
arises from imperfect notions in our mind. Alt dfflferenceg are
differences of the mind. But the mmd cannot sec itseir, for it
haa no form* We should know that all phenomena are created
by the imporrect notions in the finite mind; therefore all
existence is like a reilcction in a minor, without sabstance,
only a phantom of the mind- When the finite mind acts,
then all kinds of things arise; when the finite rarnd ceases
to act, then all kinds of things cease***

erublcd tci belLcv« thal wc etc in peflaMsion wilhin ou.T«lv«-af scLchn™ whwc
imhn-c \s pure and imniatulAle!; amU wc dan r«g^nfeie tliat ill ^cno-
mcnA in ihc world jns noUiinf bul the illusDay manifcaUtio^i of Ihe (nini
ts^rfiia^ABd have no pedJly of their own. Since wt Ibus fifthtty nn-dcmtind
tbo Irqth^, wc Can pmelia^E Uic menni of tiberatinn, cm perform thOK uctiianfl
wKieb in ■conrdimco [with the Dbanxia], Ncithrr do Wt pnrlknlliirlie, nor
ebn^ 6ft, Bj vfrtnc of tbia dHcipliivc nncl hnbitoatiOTi dELTing tho bpoo of
inutifttmtilc osamkAyt^poJ^i/W [Hl cnuntlo^s agM]t wc have ignoralioe
h]lEted. Aa ignanncc U thua annihilated, the mind [ic. nfnjrn U np

more dl3lmb?d so os to be vuhjoct tn indrvid ualion. Aa the mind ia HO more
diatciTlred, the purtHrtdarfjmiron of ihc iurmiAWimg world fe aivPEhiintcd- Wboff
in thii wiM the iviodplc and the condJdon of defiternem, ihcir prinfuCtJ, amJ
tiip mental disturbaaccs arc oD annihilated, it ifl »id that wc attain to i^iwvg^
and that various apontaneooa of activity arc accompluhed.*

I niebard'a trana, ip, b 6), Cf. SlOuhi'H Irani 107): *Iii a WOnl, eJI
ntodet of relati™ existence aar phenomenal WOfSd M a wHok, arc created
akiply hy tlic partitulariratiftn pf the confuBcd mind 1 f Vt hocoma d uBoeiatcd
from the laltcr, then all modca of relative existence vaniah away by ihomBcIvea.'

» Riidrard^a IWB- (p, ta). Cf. Smuhr* trana- fpp, 77-0)1 ^Therefore the
throe damains [or friibJha, l*e. doraain of feeling (itfj^p^)i dornain of bodily
eaiBJeacc domain of incprporoftUlj m nolhlai hut the

scJr-noini rosLatkm of the mind [l, 0* flffljw-ti'yTfJnnp which fa prBetICilly identical
with audincm, ^Hiaiaikaia]. Separated frem the mind, there WOuJd be no
such Lhin^ aa iho atx object of Mftae. Wlqr t Since ill things, owing the
prindple of theif eiistcnCc to the mind (dbyr-urj^Hn), are produced by
pubjeclivLly (awrltf), all the modes of parliculariaatIciO are the sclf-pertkldamii-
tinn of the mind. The nund in itaelThclng, hnWeVoCp Ireo from all atttibPtKi, ia

TIIiETAN BOOK OF THE DEAD: ADDENDA

Of Space: ‘Men arc to understand that space is nothing.
It has no existence and is not a reality. It is a term in
opposition to reality, We only say this or tliat is visible in
order that we might distinguish between things.' >

Of Mind and Matter: 'Mind and matter are eternally the
same. As the essence of matter is wisdom, the essence of matter
is without form and is called the embodiment of wisdom.
As the manifested essence of wisdom is matter, it ia called
the aU^fKrvading embodiment of wisdom,- The unmanifested
matter is without magnitude; according to the will it can
show itself throughout all the universe as tlie unmeasurable
Pitms [i.e, intelligent devout men, or Bodhisattvaa], im-
measurable inspired spirits, imroeasumhlc glories, all different
without magnitude and without interference with one another.
This is what ordinary senses cannot comprehend, as it is the
work of Absolute Reality_’ *

According to the Absolute Reality there is no distinction
between mind and matter; it is on account of the defilement

™ ^ cnneluai™ tii*t thtafi* wil

r__ ^ cnoBicnil Wdrlii, hypcaUliitd c«tibliEhc4 ohly

siihiecimly on U»c p«t of nil beinpi, hnno n.

«•* niultiplidrT <y( iWnp

Wlmi a rjmrtsd, iJte nutUiplicUy oflhuipdisjppenra.'

uJai^nri- sf parUfrutuiEBiiot, ,ad iJm u (,*» so rtk]

aiSf a ”'T"' Ihcre it t pcrccpdaq of iptee, U|«f« it side tff

f .* *="*‘5^ ^ CMUndintJnrtion to which .pu» ft

Tour •nd.peodcndy. Sfatn U««fcn: oxuls only in r^on

IC our pajKciitttri ruag

= RiEhard’t inosL {pp, a4-5j. Cf. Svniki't Irms. fop. ,03-4! - ■ KaUor fniAi]

It ff "IWtality (prBjartS^), a«ciivathtl th« n^ialuK ct

n MTlcL ar *J»^ «r lifie universe m]

r teeing Oai g»e ,n« nelCre of mi«d jtal

eMiUlutee ihe nami of naUcr. Wow dcpcDdiag on tlw ZWamairf- »]1
TeihitpLla mupfctlUamselve* in bodily farma and ineeAntly pr^m at

^ if SHtHlid in£ai[c

rriSi^rw^?“f “ "-"ifeawtioo of U.e

^ r” “T thooeh. aad .odEnttndiag

Of »m.oon people j beeau* ft i. tht ftEo andaybtleet t^UyJi, oreuclm™.'

REALITY

339

of the finite in the round of Kfe and death that these dis¬
tinctions appear... / ^

^ As to the defilements of the woridj they are all false; they
have no reality behind them. , . J*

^Finall/i to leave false concepts, one sliould know that
purity and defilement are both relative terms^ and have no
independent cxi.stcnce- Although all things from eternity
are neither mind nor matter, neither infinite ivisdoui nor
finite knowledge^ neither existing nor non-exbtmg, but are
after all iticxprcssiblej we nevertheless use words, yet should
know that the Uuddha^s skilful use of words to lead men
aright lay in this—to get men to cease conjecturing and to
return to the Absolute Reality, for the best human thought
of all thmga is only temporary and is not Truth Absolute.^

0 / the Ntiiur£ <>/ tlt£ Primerdi^i Mind: "The mind frofn
the beginning is of a pure nature, but since there is the finite
aspect of it which is sullied by finite views, there is the sullied
aspect of it. Although there is this defilement, yet the original
pure nature is eternally unchanged. This mystery the En¬
lightened One alone understands^*^

^ Richfind'a trana, Cju Cf. StruikL'a IrtnS. (ppn 108-9)1 'Be It dearly

undentow^ Uuit ba£ nathin^ Ici do witb atiy form of

dj^indiDtr produced by defJemen^ cv«tl ir CJiAc \vc s|KLk oC ita

possessing uiitumeriblf merilorkHa chaTactcmtics they arc free the tnaCM
of dcaicDciiC*

* Richard'^ tmni (fk Cf. Suxuki'a trusq, (p. 109)1; * . . . dc&lcd ob-

Je<li ... arc nothing bnC nan-entity^ from the Cr^ na ArlT-ciJsLcncc

(5na&jhi£w),«t J

^ Richard '4 tran^. (ppi Cf. 5uxtiki"s trani. (p|h one be

ahteTulcIy freed from pfljiieujBrizBtion aiiii rnttachimezitp one wtH underAtand! Uut
dl thlBRs bolb pLLTc and dcJitcd Jitav? only rdalive ftititteoce. Be It thereforo
known tiial al [ tbin^ \f\ the wedd from Iht begi no uig arc neither ouitter
Dor mind {tiiiayf nor intclJigcncc nar canscLnuxaeas noT nan ^

bcing^ {alikdzfa)^ nor heinff ; they are after all ineaplicf^e. The roann

why liic TaUiAf ata nevenbdeu endnveun le insinel by meana of wards and
deEnitions is through bts good and excellent akilfuloca [ar expediency^
Annjra/vd^. flc only proriskKuIly makes use of wonfa and deftnitinEts In lead all
beiui^, while his real nhJecL is !o make them abandon aymbdiam and direedycotcr
iflie the real rcaUEy Because if they indulge thdaselvcs in reasonings

ntlach ihcEnsdfcs to sophtstryr and thus foatcr their subjective pariiimltrizatiani
liow could they have the true wisdaiu {fattvaj/iaHa) and allain JVjrvdiKat*

* Richard^a trans. (p. 13% CL Suxuki^x trana^ (pp^ 19 -^) * ' While the esence
of die mind is ctcniaCiy clean and pure, the Innucete of iguoroj^ce triakeS

330 TIBETAN BOOK OF THE DEAD: ADDENDA

*ir there were no True Real Natuine of the mind, then all
existence would not exist; there would be nothiitg to show it-
If the True Real Nature of the mind renmitt^ then finite mind
continues^ Only when the madness of finite mind ceases will
the finite mind cease. It is not the wisdom of the True Reality
that ceases.' ^

* Just as a man having lost his way caJls the esist west,
although the east and west have not really changed, so is
mankind lost in ignorance, calling the mind of the universe
his thoughts! But the Mind is what it ever all unchanged
by men^s thought- When men consider and realize that the
Absolute Mind has no need of thoughts like men*s^ they will
be following the right way to reach the Boundless,' *

0/ Nature- fi/ /Arf ' It is neither that which

had an origin some time, nor that which will end at some
time- it is really eternal. In its nature it is always full
of all po,'^'vibiJitieSp and is described as of great light and
wisdom, giving light to all thingSj real and knowing* Its
true nature is that of a pure mind^ eternally joyful, the true
being of things^ pure^ quiets unchanged \ therefore free, with
fullness of virtues and attributes more numerous thaft

posable ihff al t mind. But ifi *pitc dI the drRle4 mind the

itilhd [itMh] la elertiaJ, clcATp purr, mnd bq| subj«»;t Id tnnsfonnatHHi. rwrthcj^p
m%\lR DEifiDil niture a frte fitiin. (uniirtilariaiElDn, it kaowa in itaclf UD thangT
whiie?eTj tliDb^h it produtics everywhere ihnc variaEna modes of eidstc^ttce.
When tbe otVEDHs of the tctality of h net Fecognitedp

then iglLDmice as well ^ pexticiibriiaitkii] uisei, and biK phasa of t±ie dcRkd
mind are ihua devetoped. But iJn; jigni Seance of Ulis doottinc tl ID eilrtmcly
deep luid mifatlwmiliJc thai it eim Ire fully eomprelKnded by Bij.ddblia ajid by no
othofi,"

*■ Kficbaxd's truia. (p. 15), Ct SuzokiS trails, (p. 84) t * Let ignorance be
■ nniHilitedj and the lymptnui of d:isturbueo pn the mind] will also be onilihi-
lalodi wiLilc the clMruce of tbo cnind suchneaa^ rmaiiLS tbe same. Only if
Uie mind itself were ann i h ilatcdp tfaerv all beings would |o exisl, because

there wGidd be nathis^ Ihete by wbfch they could HUUlifeit thenwlw. Bui
so long as the mind be noL umiihilated its disturhance may coiilinue.-^

■ Ricliftrd'a traiu, (p. asS Ct Suzuki^s trans. (ppL ^ As A lost trsn

who takeft the cast for the west, whJlc the quarter is not cbsugcd On vreount of
his eoefudiDn, sa all beings, because of their misl^ndmg Ignurmacc,. imagine lhai
ihe mind ca being distuihed, while in reality it it noL But when they under¬
stand tbat lb E disturbance cff Ihe mind fL- e, bitth-and-'-dcBth.^ is [at tbe same
Iimnartahty [vii. surliness] they would lb«n enter into the gate uf sTichecss.*

REALITY ^31

the sands of the Ganges^ diviae^ unendidg^ unchanged and
unspeakable.* ^

* As the nature behind all ejtpcHence has no bc^tining, so
it has no end—this Is the true Nirvana *. .

* Behind all existence there is rtatumll/ the Supreme Nirvana
[or Supreme Rest]*' ^

*■ Richard's tnilL (p, aij, Cf, Stuuti^a tnas. (pp, 95-*]; 'It waa out
cftslcd in the jms[, nor Is it !□ be makhiMt«l in the future j it li

ibiiQlutf; uid mil eternity it J embrace Ln its as&euEc

aJI posarble ffleHt* Tlat h la say, suchuess hsLi aucJa clvarsc ten sties as

CqUcwb: the e^ul^uc^ or gtcat the uuirersal Uluniiknitioni tha

dharmitidh^ti [luiiverac] 1 the true and adettuate ksniyled^c ; the mind pure sod
clean in its lelf^nslure; the ctenuJ:, the hlefljHKf^ li^ acJr^re^ulslin^ 1 aod the
puTE \ the tisuguil, the fmntuhihle, and the free. And (hero is no hotero^cne tty
In all those whieh, outoomherijigrthe sanda of the Ganees, can

neither IdenticiJ unr nat-identic^d (iKdJurf^) [with the ese^oce of

auchness], and which therelbrtf ire out of the r«lig« of our comproheosion/

This dcscHptiou cf the Absolute U also a dcstriptWO of the I>hajntia-Kdya^ for
Ihe two terras are sjocinynniiab A modern student of nuddhisiBi -Mr. P.
Lakshmi Narpsui m TAm Essifsi* ^ J^Mtddfusm (Rlodroq, PP- 35^3*

deaenbea the SufHTntaM BQitMm Ihus: ' Uuddhismi denies an IthvairB [i.t
a Supreme Deityp Tor efcn the E^ihacinlial Buddha Is not soeh, but merely the
Idma^£ hypothcticiil Firtl Buddha] J and the Latter Cannot, therefore, be its ^rxal
and rcstin^-puint. The Buddhisl^s goal is Buddhahuodf and the essence of
Buddhshood is Dharmsidyor the loulity of all lIiogb laws which pervade the
facls of life, and whose living recognition constitutes cnhghtenmcbt.

is the raoat eom prehensile tmmo by which the Buddhist SUmA Up hia
understanding and also hia feding about the universe. Dfiannakiya signifies
iLat the umverae does not appear to the Bud4blet 09 a mere mechanism^ but an
puUaliug wiUi lire, Fuithcrr it mcanl that the m»t Striking r4ict about the tinlverTe
Is its intellectual upoct and its ethical order, cspedaJly in its higher Te acher .
Nay ittorej it iinphea that the universe is ojic in cs&ence, Aod nowhere chaolic or
duBlistJc, . . . ^0PWl4dr|r4 Is na ptiabEe abatraetJonr but that aspect of eaistcOde
which makes the world lotelligiblcT which shows itself in cause and cffeci, . ,,
ie tbal ideal tendency in things which reveals itself mciist eompletely
in nun's rational will and moral sspiiations.... ft is the impersonated inspiring
type of every perfected ntlolul mLnd. Without jpArtnnuAisJjM there would be
nothing that constitutes per^uldltyp no reason, no acleoce:, no meral aspiration,
no kileal, no aim aud purpooc In mattes life,-., . I^karjnaAajv £& the nontl oT all
eatstence, Ihe sianda^ of truth, the measnre of righteousness, the good law; it
Is that iu the eoostitutboo of thiuga which nukes ceitaiii mndos of conduct
beneficial and certain Other modes detfimentaL'

* Richard's trana. (p. a^), Cf. Siubhi’a Irans. (p^ nn): * Be it dearly iindcr-
Slnnd that the essence of the five skandkas is Uncreate, there is no an nih ilation
of them; that, slaoe there is nn anoihilninji of them, they are: in Ihcir [meta¬
physical] origin Ntrvdm ItlcIL'

* Richard^a tnna. (p. 31)- Cf. Suiutl's trana, (p- lal): ^. . . . ah things
(.jdrHidAuKnHii] from the beginnidg are ia their nature Afrvonn itSelL'

232 TIBliTAN BOOK OF THIi DM AD; ADDMNUA

Thus do^ Ajitiv^gfioslia beiir witness to Uie sdiittdness of
the supreme philosophy of the Nfah^ySna School underlying
the Barde Thikiat \ and, as an independent commentator, con¬
firms our own interpretations.

VI. NORTHERN AND SOUTHERN BUDDHISM
AND CHRISTIANITY

Vc^ much matter might also be irtcorporated herein to sliow
the dtfiTerentes which cxi,st between the two great Schools of
Buddhism, the Nortliern and the Southern School, sometimes
known as the MfihSywm {meaniijg the ‘ Greater I’ath > and the
Himiyma (meaning the ‘Lesser Path*—a rather belittling
name never used hy Southern Buddhists of themsdvesj.*

Northcra Buddhism is chiefly distinguished by its hier¬
archical and more highly organized priesthood, its emphasis
upon rituals, its elaborate dwtrinc of divine enianatiaos, its
ChrLstian-like worships and masses, its Tantricism, Us Dhyam
Buddhas, Bodhisattvas and extensive pantheon, its belief in
a Primordial Buddha, Its greater insistence on Ffffw, its subtle
philnsophy, and its transcendental teachings concerning the
Tti-Kaya,

Irv Southern Buddhism, on tlic contrary, there is a very
loosely organized priesthood with no recognized heads like
the Dalai Lama, who is the God-King, and the Tashi Lama,
who is the Higher Spiritual Head of Lamaisrn. There arc
no recognized rituals comparable to the rituals of the Northern
School, little Of nothing clearly Tantric, and no worship of
Dhyacd Buddhas or of a Primordial Buddha, but a limited
belief in dev&s and demons. The only Bodhisaltva appealed
to and imaged in temples is the coming Buddha, Maitreya-’
Although theoreticaDy Yvga is insisted upon, it appears to
have been but little practised among Southern Buddhists
since the times of Buddhagosa and his immediate suc-

Bch»ri Gbaq]! haseontriliuted Ifat (bflqiwiiif t ‘
poauTriydoea, the<• 6reiU«ror “ Higher Ps±h« rtf “ VcHMR"h

UEi/hi«^athe >• LiaKr» fir«‘ Lower Pktli« (or '* Voyigc*'), Kjfof Ppi«>

mew ^ to pD ^ tad iTiiziw tiui bj whjdl one Weitcrn OrieoUliAts

hAne adopted 'iVeMcie" iq cqoiviJciil oC mS ihM a the mammon

muniat la Kbopi^kiy butEa prercn&k/

BUDDHISM AND CHRISTIANITY

ns

when Buddhist Ceylcm is said to have becii famotis—
as Bwddhiift Tibet is now—for Its samts, or

That there ex bis a transcendental Buddhism, based cbiefiy
upon Tantric teachings and applied such as" the MtfUis

claim to possess through oral transmission direct from the
time of the Buddha. Southern Buddhism denies, for it holds
that the Buddha taught no higher or other doctrines than
those recorded in the Tri-Pi/tiJta or Pali Canon. ^Si mi Early p
the doctrine of the Esoteric Trinity, or Southern

Buddhism does not propound^ although there arc clear
references to llic D/iarm^t-JCdya in the Sfli/ff/ifa

of the Dtgha A^ikay^y wherein the Buddha speaks of the
D/uirim-Kayit to a Brahmin priest named Vasetta (Skt,
Vashish^a); and the SinliiJese work known as the
Pradipikd elaborated expositions oi Rupa-Kdya and

DItarma-K&j^~ ^

The hypothesis of Christian apologists that Northern
Buddhism in its differentiation from Southern Buddhism was
primarily affected by early Christian missionaries seems to
be disproved—in so far sis ixally fundamental doctrines arc con¬
cerned—by the far-reaching fact (but recently made known to
Western scholars through the recovery of some of the writings
of the greatest of the Fathers of the Northern Buddhbt Churthp
namely,, the Patriarch Ashvagosha) that Northern Buddhism
was fundamentally the same in the first century A- D, as it is now
and was prior .to the Christian era* If there were Christian in-
fiucnceSj as claimed, brought in by the Nestorians^or St. Thomas,
or later missionaries^ it appears that they could only have
been superficial at most.' In our own vieW“which is, of

« cr P. Lakshroi NarMu, Thg Es 3 in^ (MaUrM, 191a], p.

» HmC, in hbi Truwli m iHizlclPi Uuna., ii. e4)p flOtta iJut Twin

Kl^p^kp like founder ci€ the Gclugpa., ar flilaib]ilJicd H-efciniicd Chmcii nf libel,
W» ilOquiinted wilfa ClsritE iiUikly tbrebufiti Rodlui pricit^ who KCm Ifl bivE Imd
A iBtMton near ihc plmc ^ his bfrllip ia the Province of AmSc^ ClilflA. Bui
T»n Khapa hairing been bom durtnf ihc latter luli of the rourtnolh ceiitury
And having fousded ibe GetugpA dnHog tlie early eJUeatli, such probabLe
Chj-kstiAn influence Would be of DO impomiiEe In ftklbn In the primitive
unq^erormcili^ininupAChirroh foim4ed by PAdraa Sambha^^ in the eigblh CoHlury,
whence Our Manescript had iU tHe sami-refonjieii XarfyUlpa Sect, too,

antedatca the GclugpA, bav^Df bee* foELaded in Lhe laSl half of Lbc clevcnLb

!«■ t£ fa

134 TIBETAN BOOK OF THE DEAD: ADDENDA

course* merely hypothetical* seeing how little is at present
known of the interdependent inlJuences orHInduisin, Buddhism*
and other Oriental religions and Christianity—it is Christianity
which probably has been shapedp not only in its pre-Christian
symboiology and In its rituab* but in its beliefs, by the Faiths
preceding it, and out of which it evolved. For c^camp 1 e,
Christian mociaaticism, as best studied in the first centuries
of the Christian era in Egypt, with iLa practices, has

had* appareodyp direct relationship with the more ancient
monastic systems such as those of Hinduism, Buddhism,
] aioEin, and Taoism. The two great doctri nea of Christianityi
namely, those of the Trinity and of the Incarnation, are not, as
formerly believed, unique j not only did both develop in pre*
Christian times in India, but were principal doctrines in the
Osirian Faitlt of Egypt at least six thousand years ago. The
primitive Christian Gnostic Churchp as the exponent of an
esoteric Christianity,^ was also in general accord with the
old Oriental teachings touching Rebirth and ICarmaf which
the later or exoteric Christian Church eventually repudiatedt
the Second Council of Constantinople, in a.d, 553* decreeing
that ‘Whosoever shall support the mythical doctrine of the pre-
raistence of the soul and the consequent wonderful opinion of
its retump Jet him be anatheriiaThe Sennou on the Mount

«atunf bj Marpa p. wbofcc cfaleTfNm was tbe Indian Pandil A tab*
(cT. Waddellp Tfn a/ pp, 54 - 75 ^,

* Qrigen, the pupil of St- CIctttuLt of Alexicdrii* aod ibc bcst-iDfonncii aiid
aofit leamed Cif the 0.ur^ Fathen, wlua hdd Ihe doctrme of mbini] and Asrm^
to be ObfUtlan, and i^insEi wbonip two bmiElrcd aadl nincty-iLiiie. years he
vra dead, fxecQiEiLiintaiitOQ WU Owrefrd by the exoteric Churvh, cn uKOLiiit nf
bis beliflfi, hu aakl t * Bnt thst there ahould be toiaia doctdflea not nsado
known |« the multititdc, which ure [revealed] afWr the exoEeric onto have been
tau^hU i* iiot a peculiarity nf Chriitianity slane, but also of philUBuphle’syalems*
in whiiA Cc^n truths are exoteric and nlhen eaotcrie’ {O/igm Centra Crlatm^
Book ]* c^Tii]. That Orifeq was a saimd Cbdatlan id this tlcw^dapite bia
CondenuuLiQii ao a ^herchc' by the cnrmpt Secottd Coudci] df Constantindple*
held by the exoteric Church—19 elcir fro m saying attriboted td the FoEindcr df
Cb riatlanity jHieilelf s OnEo you [the fhniui*o dilctplEi^ il ia i^ven To know the
IHyiteiy df tlie Kjo^am of God; but naEo tbedi Ihal- are witbdut [Lc. the
Qultilude} ail th«d tbix^ are dM-c in panbk e that aceing they diay see, and
not peredve ; and brazing they may bear, and Dot undefataiHl' (Jfarii* iv.

1 l-la); eL SU Paul id j 7 w *-* i Saptua, L la*

JS, mndfiastim, ttanalaEian by G, R, Sh Mead (Louddnv iSgdJ,

BUDDHESM AND CHRISTIANITY

^35

Itselfj Bs a study of the pre-Clutiitiaii Pali Canon indicates*
m^ht very well be regarded, as many Buddhist scholars do
r^ard it, aa a Christian restating of d^^ctnnes which the
Bnddha, too, formulated as an inhcntance from prehistoric
Buddhas.^ It h chiefly die doctrines of the moderti Christ Jan
Churches that pride themselves in having no esoteric teachings,
and not those of primitive^ or Gnosdc, Christianity,that did pro¬
pound an elaborate &sotericiam, which differ widely from the
doctrines of Buddhism and other Oriental religions ; and among
these doctrines the more outstanding are: (i) the doctrine of
the one life on earth to be followed by a never-ending paradise
or ebe an eternal hell (a) of the forgiveness of sins through
the blood sacridee of a Saviour; and (5) of the uniqueness of
the Divine Incarnation as exemplified in the Founder of
Christianity,

For the student of the Westj whose outlook has been more
or less affected by this theology of Churth-ceundi Christianity,
rather than by primitive, or Gnostic^ Christian ity, there is
need to realize exactly how Buddhism differs in fundamentals
rrom modem Christianity.

Thus^ unlike modem, or Church-councU, Christianity which
teaches dependence upon an outside power ot Saviour,
Buddhism teaches dependence on self-exertion alone if one
Is to gain salvation. In practice, and to a limited degree
in theory, this fundamental doctrine of self-dependence is
modified in Limaism^—as illustrated in the Bi^da TAikiioi—
and direct appeal is made by the devotee to the Dhyani
Buddhas and tutelary deities^ very much as to Jesus and
saints and angels by Christ lana- Similarly, Northern Bu ddhism
and Church-council Christianity, unlike Southern Buddhism,
have thtir masses and their eucharistical ceremoniea.

Secondly, as pointed out above, Church-council Christianity
condemns the doctrines of Rebirth and (which primitive,

or Gnostic, Christianity upheld), and Buddhism champions
them.

Thirdly, the two Faiths hold divergent views concerning

^ Cl, A. J. EdmuDjiai Trjcfs in J^n (Phllft<lelp>htfl,

and CktisHnn - PhUBclElpbi^ ^9^}-

TlnETANT BOOK OF THK DEAD; ADDENDA

the existence or non-existence of a Supreme I>city, 'The
Fatherhood of God * as a personal and anthropomorphic deity
is the corner-stone of Christian Theologj', but in nuddhisra—
although the Buddha neither denied nor affirmed the existence
of a Supreme Deity—it has no place, because, as the Buddlia
maintained, neither believing^ nor not believing in a Supreme
God, but self-exertion in right-doing, is essential to com¬
prehending the true nature of life.

The Buddha ’argued not that Ishvara tvas cause, nor did
He advocate some cause hetetica}. nor yet again did He affirm
there was no cause for the beginning of the world He
argued: ' If the world was made by Ishvara deva,,.. there
should be no such tiling as sorrow or calamity, nor doing
wrong nor doing right; for all, both pure and impure deeds,

these must come from Ishvara deva-Again, if Ishvara be

the maker, all livii^ things should silently submit, patient
beneath the maker's puw'cr, and then what use to practise
virtue? Twere equal, then, the doing right or wrong, - . .
Thus, you see, the thought of Ishvara is overthrown in this
discussion {rMstra)’ ’

Although the Great Teacher has set aside, ns being non-
cMcntial to mankind's spiritual enlightenment, the belief and
the non-belief in a Supreme Deity—more especially in an
anthropomorphic Supreme Deity-Hc has. however, made
the corner-stone of Buddhism (as it is of Hinduism) the belief
in a Supreme Power or Universal I^w. called the Law of
Cause and Effect by the Science of the West and. by the
Science of the East, Karma, * What ye sow, that shall ye
reap , aaith the Buddha; even as St. Paul wrote long after¬
ward, ' Whatsoever a man sowetb, that shall lie also reap'.

Again, as elsewhere stated, Buddhism denies that there can
be a ^rmanent, unchanging, personal entity sudi as Christian
I heology calls * soul’. It also denies the possibility of reaching
a state of eternal felicity within the (i.c, the uni-

v(^ of phenomena); for Reality, or Nirvana, is for all

r,f *.h (w. i4SS-lSBk > prefewed Cliin«« ^raicn

o/iM East, iix re&g), jip.

BUDDHISM AND CIIRTSTIANITY

Schools of Buddhism toiog beyond all heavens,

hcllfl^ and worlds, m a state only capable of bein^ ttndcr^tood
through personal realization of it.

The Buddha hasi therefore^ not taught of any Father m
Heavenp nor of any Only Begotten Scrip nor of any mctliod of
-Salvation for mankind save that wen by self-c^iertion leading
to Right Knowledge, He, as ail Buddhists belieye, found the
way as a result of innumerable lifetimes of spiritnaJ cvoluttotij
and became the Fully Awakened, the Enlightened One, ex¬
hausting completely the San^sdm of fmpermanency and of
Sorrow* Through His own exertions alone He reached the
Goal of all existence—Suprainuaclanencss. Buddhi-sts vene¬
rate Him, not as Christians do a Saviour, but as a Guide, in
whose footsteps each must tread if Truth is to be realised and
Salvation attained

Although^ as in the Bardt? there arc prayers

addressed tc higher than human powers, and although all
Buddhists pay what is really a sort of worship to the Buddha,
the doctrine of Right Knowledge through self-development is
never quite lost sight of; there is never that alma^t complete
dependence upon outside forces which Christianity Inculca^lc:?,
nor is there an.}'where a parallel to the Christian belief in the
forgiveness of sins through repentance, or faith in a Saviour,
or through vicarious atonement Some of the rituals of
Northern Buddhism may seem to sugge-st a Christianlike
theory of the fo^vene^s or ab^lution of sins, which, more
than any other subsidiary doctrine peculiar to Northern
Buddhism, may possibly yet be shown to have been shaped—
If any of ihe doctrines have been—by Christianity-

But tn their bat analysis these rituals really imply,—setting
aside any possible transformation due to Christianity,—as the
w'holc of Southern Buddhism more clearly teaches, that it is
only meritj or an equal amount of good which can

neutialize the same amount of evil as, in physics, two

equally^ balanced opposing forces netitralize one another*

But as in all religions, so in Buddhism, there is apt to be
very wide divergency between original teachings and actual
doctrines and practices ; and, accord in gly^ the Bardo

33^ TIBETAN BOOK OF THE DEAD; ADDENDA

as a ntual treatise h no exception* Nevertheless^ luidcmeath
the symbolism of the Barda T'k&ditl there are to be discovered,
by those that have eyes to see^ the essential teachings of
Northern Buddhism, sometimes called, m contrast with
Southern Buddhism, the Higher Buddhism.

VIL THE MEDIEVAL CHRISTIAN JUDGEMENT.

In connexion with the difficult problem of origins, referred
to in that part of our Introduction concerning the Judgement
(pp- 35-9)* and of the probable inHuence^ of Buddhism and
other Oriental Faiths, including the Oslrian Faith, on Chris-
tianityp it is interesting to compare with the Sarda TAiki<?I
vetsian of the Judgement (pp. 1^5^) the similar version in
the medieval treatise entitled TAe ZammfaBm &/ ikg
Creature (date uncertain^ but probably of 14th to 15th cent.)
contained in the British Museum MS, Harl. lyofi (foh 96),
Comperes cdK (pp. 137-68):

^ TAe Crfuture ensfi wiiA Sickm^ss incuraiU

fid/y Cmy/nine/A Aim Atas that ever I sinned in my

life* To me is come this day the dreadfullest tidii^ that
ever I heard. Here hath been with me a sergeant of arms
whose name is Cniehy^ from the King of all Kings, Lord of
all LordSfe and Judge of all Judges j laying on me the mace
of HiJ office,saying unto me: *I arrest thee and warn thec
to make ready.,. . The Judge that shall sit upon thee, He
will not be partial, nor He will not be corrupt with good^j
bat He will minister to thee justice and equity, * ^

^ TA^ LamfNfaiioH ^ rAr Bying^ Crfaiurr: Alas I alas!
Excuse me I can not, and whom 1 might desire to speak for
me 1 wot (i. e, know) not- The day and time is so dreadful;
the Judge h so rightful j mine eoJmies be so evil; my kin, my
neighbours} my friends, my aervantSp be not favourable to me;
and I wot wcU they shall not be heard there.^

TA^ Qfmphffil of th£ Dying Crtuturt to tAe Good Angtli
" O my Good Aogeh to whom our Lord took me to keep^
where be thee now ? Me thinketh ye should be here, and
answer for me \ for the dread of death distroubleth me* so

THE CHRISTIAN JUDGEMENT 339

that I cannot ansirer for myscir Here is ray bad angeJ
readyt and is one of my chief accusers, with legions of fiends
with him. 1 have no creature to answer for me. Alas It is
an heavy case! ”

■ TAt Answer cf the Gsed AfjgA to the Dyittg Creature: " As
to your bad deeds, I was never consenting. I saw your
natural inclination more disposed to be ruled by your bad
angel than by me, Howbeit, yc cannot excuse you, but when
ye were purposed to do anything that was contrary to the
commandmenU of God 1 failed not to remember (i.e, remindJ
you that it was not well j and counselled thee to flee the
place of peril, and the company that should stir or move you
thereto. Can ye say nay thereto? How can you think that
I should answer for you ?" *

Though the Dying Creature appeals for assistance to
Reason, to Dread, to Conscience, and to the Five Wits—very
much after the manner of Everyman, probably the best known
of the medieval Christian mystery plays (which seem to be
the outcome of the spread of Orientalism into Europe)—none
ran succour him. Thence, in his fiTial appeal to the Virgin,
through Faith, Hope, and Charity as mediators, and in the
Virgin's resulting appeal to the Son. there is introduced the
Christian doctrine of the forgiveness of sins, in opposition to
the doctrine of karma as expounded by the Barda ThedsL
Such introduction suggests that thb curious Chrisrian version
of the Judgement may possibly have had a pre-Christian and
non-jewish Oriental source, wherein the doctrine oi karma (and
the correlated doctrine of rebirth) remained iinniodified by the
European medievalism which shaped 'The Camefttaiteu ef tks
Dying Creature (see p« 3*)* The ancient doctrine of karma
(to which the primitive, or Gnostic, Christians adhered, ere
Church'Council Christianity took shape), being taught in the
following answers to the Dying Creature, gives some plausi¬
bility, even from Intemal evidence, to this purely tentative
view:

Conscience: *Ye must sorrowfully and meekly suffer the
judgements that ye have deserved-'

The Five Wits: 'Therefore of your necessity your defaults

240 TlHliTAN BOOK OF THE DEAD; ADDEK^

must be laid upon you. . ., Wherefore of right the perH r
be yours.'

Also compare the similar account of the Judgement iri
Onlp^um S<iph'»ti<E (14th cent.), chap, V, in Detiie MS, 3;
^foL ao), Coniper's ed,, from which the following passage
(p. iiU) is taken j

* O thou most righteous Doomsman, how strait and hard be
thy dooms; charging [i.r*. accusing] and hard deeming me,
wrctclwd, in those things the which few folk charge or dread,
forasmuch as they seem small and littlt O the dreadful sight
of the righteous Justice, that is now present to me by dread,
and suddenly to come in d«d/

Bcfcrcnce might also be made to the wall-paintittg of the
Judgement in Chaldon Church, Surrey, England, dating from
about A,D. 1300 and discovered in 1870, which pamlleU in
a Very striking manner our Tibetan painting of the Judgement.*
Thus, in both paintings there is the judging of the dead in an
intermediate or bards state, the beaveu-world being above
and the hell-world below, in the Chaldon Christianized
version, St. Michael, in place of Shinje, holds the scales;
instead of kannic actions, souls arc being weighed; the Six
Karmic Pathways leading to the Six Lskas have become
a single ladder leading to a single heaven 1 at the top of the
ladder, in place of the Six Buddhas of the Six Lokas, there is
the Christ waiting to welcome the righteous, the sun being
shown on His right hand and the moon on His left—as though
He were a Duddha. In the Hell-wortd, in both versions, there
is the cauldron in which evil-doers are being cooked under the
sllpcrvi^^iDn of demojis; and, in the Christianized version, the
■Hill of Spikes' of the Buddhist version is represented by
a 'Bridge of Spikes', which the condemned souls ate com¬
pelled to traverse.

' CC C. Clinch, otd Elfish C^Tthtt (L^ndou, 19011), pp; itia-4, wfaert
■ ptiDte(r»pb of tbe dtaldCHi wdl-putetinE is reptnduced; sIm E. S, fiouefaier
Hota. M Ar Simtud Gitn$ V »» DStfnH (Oxford, ipifi}, pp. M-7, ton-'

nralnf « sWd HriodDir in BriEhlw*[i Baldwin Chocrh, dcpictinf tic
WUl-WciBhiBZ episode of lie JudecmeiU : < Below, ifw hain] of St Hictuel In
while gtsis support* s jeUpw beluiec, in the left tmy of which a hslf-leipgth soul
with yellow Iwir is praying, while benesth the right 4 mill deyU, with boms,
uil, clews, and ydlow wiugs, is iryin* to pull ii down.'

THE CHRISTIAN JUDGEMENT 241

Jl such paraJlets as thse tmd to strengthen our opinion
t the greater |Hrt of the symboJisin nowadays regarded as
mg peculiarly Christian or Jewish aerms to be due to
.daptations from Egyptian and Eastern religions. They
suggest, too, that the Uioi^hb forms and thought-processes of
Orient and of Occident are^ fundamentally, much alike—that,
despite differences of race and cr^ed and of physical and soda)
environment, the nations of mankind am, and have been since
time immemorial, mentally and spiritually one.

INDEX

Skdc-Type Ejfiiirs m dacat e th« chief rTTcmcB^ coast d whldl cuy be
used as a Glcasaiy.

Aiftadhammaf

Adi (Ptnoordvi.) Flu ddKa^

JWlp 9 ^, l 6 , nr**

Sl8p

tfi 7 *+

Aesdivlus, i6^.

5 J,

Af^BiDciiician, ja, 51,
AigmiAaSmi^i>Utt, S^J.

ipt 5 AsHiAa,

— Wisdom, d, 16,

— Body* of^ id, 7j», 10/*

T 9 ^.

^ Caoadousius&f,
ijt lOfi** i09*p igaf*.

— Feetines,

1^.

— HflttETp ofp ft gTt IS-

— Touch (Of SetisacLon}*
pf^ 16, iiip i9i*+

— Volitimip ofp J&, I
1^3*.

Sepki Er*,

Aja^ta Cave. s8p 56.

50 p 5 J-

(Ether), 9, t6p djp
174*, IJ 9 .

Akskha-CEUbha, iii*.
Ak^^obhj'ap ifl,

Y^p aao,

Alnkc (A]c4»)^

AmiUlihba. xxvui+ xxisp

ipcxixp xlviiip 1 x 301 , 9 ^, 13,
ifiKlflp aft aS, jr, 55, 7ft
96 p 113^114-15^ lift Iaip
Y 4 Y 3 i *89^ 3 iio^ asfl.

— ^tate.

Aemn^ha^Siddhi, xxvul,

xlimj, 33, 55 p

70, IISS 116-10, raft
l^ip acw^soi*, ijo.
Airm^-Dh^, lai^.
Ammum, Li^iL

livij Ixxxi.
AAthfOpokpv 5^
ApoUo, iJ3*+

AppariticiiSp bcxiii^ 3;^, 9;^
lOi ff.p xQjp 1Q4, 16a,
304; jffl UallLicinetiotn.

— P^chabfey dp I ^ 3 ^* 16^
rfii, 3 IJ,

Apuktusp Eiu^^ xli,
^Amhetvpes'. idtTj iJv*
xlvi* !e.

,drA«p*l 4X1

54*

j4rr Afertfiidi (Crafl aj
£^>VK xiiir-xvu, ixvt,
3 % 08^* 93 », 951, 9^,
I 34 *i * 7 i*p

t 90 »,

Aithufiau Lef^dp 34.

Asa^ft, aiji.

Aehvai;hafihft [ X*, x

^ “ 5 -^ jj*".

A^iokiL, Edicta of* ija^.

— MiuionimB of, I4.
A«mbgy. ift 17, 73, af,

lp 3 “p 114 *.

A^vm fTitan), 17, 24. 63p
117*, III, rstf>: iw
Ucfit-Patlv and Lakm.

— Bmh, 156^ lEj;

— ExiftenoE, Ill', 194^.
Atalaota^ 50, jl.
j 4 lAoiutiiHF^, 4^,

AtlUio. ijs», ij*",

^imdr Jxviii, bxij* Ixxxiiip

Avajduteshvazap imiv,

134 *» 149^ yitf ChcOmM.
^■fruAojtuaJM Sutraf Ixxiii—
bodv,

i^lrdfcfTnftr Faiik^ Tkr,

tl\ i 34 p aaj*^- 3 l.

Btwdjt, jTvi, xxxiii^ Ld, bdi*
bH, buvi4x3rvii* aS'*
3^1 in B^trdiy Tk^d^i
jodgementp aiud Re^
birth.

— AstraJ Light, 161*.

~ Binh, TjS',

— Bjnh-Ftaee, HMh loa.

— Body* aiviip 16 ^ jft 31 *

S 7 ^ 9^*, IM^p 1B3"| 104*

tj6*p 148^ 15s ifii**
lfi<S*P tTJp i^Tp i93p3 I9.

— CATA&iu<p xuci^, xtl,
xlix, brvi, huJv,

loa*p

— Ck3nyi4, uCp XEcvi* jdh
xlii, xiilip alvij dvii^
iJviQp ihi* ixdp Ixxiv^
la, 29, 71, %>, I 0 I- 5 E*
ina*^ lJS*f 15A l 9 Jr
103. JtT-

—CoQAdOuinefiap 10a: m
Consaousness,

—Culr. 37^

Ddwtiiiifl of, go* aoa-4-

— DkyOma, t 03 “, 203,

—Dreant-Statcp loa^ aoj.

— Dniam-Worli 17, 34,

107 ^-

™ Dwdkxi ift 107*.

— Ending of, 30 , 34 ,

— ExkteflCe (of, iMim),

xxxVf Kxxviii* xHx-

— Fond in, 1:64.

— Forty-Wine Dayi of,
uvfipd-^t aft 3ft 44 p 4Hh
104* i6ip 1&3+

— Friends m, 164.

— rticdlcct in, 173* 195,

— Libeiadon fimzip ixfi^
13 * * i35*£m Uberadon-

— Plato andp 36, 49 - 53 -
in Plato.

— Ptaym, 71 p flfl, I^ap
197-aoap iJ7.

— Psychokfiy* 31-Si 66^
140^* 193.

— Recognition of, 89*, go'^,
9 Ti 99 - 99 ^. i“lp fajr^S.
iis, 118-19- *a4-Sy

k I 35 *P 137-41P i 4 ^P
i^ipiSS-^ lEj, i 63 *i 7 Jp

l8lp igi-4.

— £ 1 ^, vihp ix, xxxvt,
xU» xhi, xlv^alvi, Lnd,
»- S 9 - 49 - 55. 7 a“j «§*-
103 ^* iSS -^4 iSi. iSJ^
93,193, 304* a»6.

— Six StatB of, M* loa,
ao 3 - 4 .

— State, XVI, alii, 7, aa-
3*- J»- 59 p 66 * 91 H.,
ImjA* jo5\ ij^, ijb?,

iS0ff | 1 * 4 *. Ifi 7 ^ 195 p
140 L

— ^pemenmeJ Powers in*

1^0 a.

Bofdi} Tk^^, vii, xvi*
Kxxv S, Ei Ivii,

tix n., », 23. I5»j >9®!

m

— Append* The , 196^

308.

— Bbck-Frint, 69, 71, 73,

106*^ 108'* io9\ ii0*p

INDEX

^43

t 4 a^ 144 ^

I46^ 153^ % 153^-
Baida CoiDplAv

— CbmjptKms of, sS, 77,
156^,174*, T 79 *,i^.

— DritiH, 36"^

— EfedfjJeshrp and* hiL

— t)fvis(au dtp 85, i5J^,

— Dottrincj 4^, 131^ t 9 *^

»ITf

— TDllstiatEOfidp XKvii-

uliv, 70-1*

— Ln&tru^UHU oJ, fw
Te*ttdiipij below.

— Jui^'l rmmneDtaty DO^

— HMUKiipt, 6 *- 73 '
toS', l*4»i 151*, 1SJ‘,
174’. Jlt*

^Or^in of, 3S“6, S 4 - 5 »

73 - 8 , 196^, J 3 jr*.

_ Pudnu. jM m hliAva and,
ij: ste t^tainix SoiR^
bhaw.

— Hita Bi]d. 49 "S 3 *
err FEita

— PsychnloEy, 31-5*193-6.

— (Hirpose of, uHli If,

— Rcftding af* 191&7

1 i5t, 1*3, 195-6.

— ftrbirtb 49 ff,:

Hebirth.

— RiTual, 75-

— RjDot Vflfsis nfp Lx.

— SoEDcr and, +ip 66,

TJ^

— SylliibQLIsin+ jJH*; J«

Esotdipsm.

— Tantitdimp xi 3 -aar

— Tr^LiEcie«p XlVp xixp

iJfT,,Jp btplMff.,IO-l7p

3 J^ 5 . 6 <S-Sp 89 *p I 3 ip

151--2, 164^ 176, 180.

iB6^ iSH. i^Qp
194'6f 3 <a-i 3 + a^aa, 2^5,

»J 5 -

— Texts xcid Vers™% 71-

a.

— TrtmiLsirbf; and Edit-
iiy^P 1,78-81.

— and+ ail-H": JW'

Yagn^

Brlip Si> CbflTks^ an.
ir^n^^r'IW, TIm?^ *ip
xviiL

[ihagat>dK, 105^, 119^, i 49 f

»lr

Bkikhkimh

Bhiitxnp 64 , iBBPj ai6*ir

BkAiaihMddki rttr^ \% 7 av^
Biftfa, dealb andp tu* li-
bcL

— Four Rinds nf, i76p rSi.

— SupcmoimAl, 15!^^* 17^

a8^-90p j€ 6 .

BinJi-ttauma, xli^ x£l
BL avniskyp H. P., 7 ^

{or BadMc)f 10, tt,
17# S^P 9 &*i

.

BadkiS^SVijaSt ami,

: Lm-i, 14, 54** 67* 7 ^
loS, VTE^ 113, 116, 131 %
laj, r34*, ifioi’p ifl 3 t 19 *-
jp ii4 mS, 333,

— Invucatimi of, 71*, T55,

197-8^

Body, Nine ApeTturca

lax.

alp 36*, 74 - 5 p
Bontao and ins Bi^ripoSp
IvfF.

BogIc of Dejid, r- 3 p sai 36,
77. dT/o iJariEo

7 AA^.

— E^-ptmOp 3 cvtp

XlXVp XiSvi-JWXirn*

Ixvi, 3p Ja, 35, 77^ *7^
136s 14*^-
Bnlbmn, 6a.

PT^iiman* 6*^

rorOrfkxiF 4^-

— Fo^jrtp 49, IJ **4
ilrd 6 mi 3 F 0 PdAra, Laix^ Ixxp

bpetp iB, 87*, 9?^

158^, 515-16.

Bt^niftiip 4 b% 19 kS

3 J 3 -

Buddbn^ vQp Lvji, u* lOf^,

To 64 p iigPp I2S^,

— EiftH of* $ 3 f 191% J* 7 *-

— Body of, xlviiip tOp ioT*,

— Bone"Rrliqu«a ofp rfij*.
^ Christ 05 ^ a+c.

— CniwdcHiiiica, 189^

— I^Mih of, i9t\

— H.5'0 of, 160^, 316.

— Invncxtum of, 71*, i 55 t
JS3. 19 *’

— Li VO ol, 544

— Jrtind ofp 96 .
Pr?-<aistciu:e and, 4 ^^p
i&a*.

— Realmitidn of, 97".

— Realm of, JQT*^ 30 i- 3 -

— the, 9]P.

— St. Jekofihal^t xi, 3^,

— Towhingi of, 17, 38-45*

— V^’ordsof, 171.

— Worship of, JJ7..

— awi, 15^^

I Buddlwhosdp 41 ,^41*, 53?-

BuddhaSoodp Lxxi4 hexvip
lat *5;^ 30^ 58* 9 f+ 95 *P
^ S 7 \ 1^- no,

ira, ti5,

laG^, 131-3^* I36p 13^
4J, 1510, iSa-9, t95*p
199, a«-lr J» Ubera-
tiOOr sad Nin?S^

— Pith tOp 55* M 154^
Ta6.

— StxlE nf^ 134% 149.

— W^inhina of* 8^* 114,
fa6p i33*, 13^ 146-H.

Rif^Alliibaritiap ajfi^.

Buddltiimp xxxvEp liv, JVp
rf paiiim.

— Cbrntunity^ ijad, J4 h
jja-4J.

— t^sotmcp 4-5* 53J-5.

— Fk^-Eatiiip andp 165^1

i9S<.

— Northern, J33-*,

— PeiHCUEiiMi and, hv.

— Reafitv xndr ii4-3*'

— Sdfeoois ofp liVp Lvi.

— $Ottl Hnd^ ft6^p M4-5’

— Sourhernp jyi-A,

— TintriCp 73p 74 p 150^*

^Tibrtiiip HVp kjii^ 74*

— Womim and* aog^

— Fic^altd, 3 l 3 :^ Fqfa.

Budh-Gayiif 158*.

Chajf-Tia-DoTicp Il6*i «r

Vxfia-PAni.

ChakrOf at6p ^19-aa,

Cha^isssailin, lO.

ChcnrvH* axviii, kxx,^
ixxiv^ 113*, 154%
149% |6a“' jcr

Avnlokitr&hvaia,

Ctirntfuiityp Buddhism
iltd, Ktii-I, IxTii, laxai^
4', M,ia7*.’39%*3»-4i-

— Phuirh-Councilp 535.

— ElOtmc^ 534-3.

— FWl-Extiop andp 170^.

~ Hcavm andp 1*4*-

— HeU-Wodd and, 179%
105 ^-

— K^irwa andp 939.

— Mmasticism und, 934.

— Of4^ and, 334%

— Kebirlll and^ 334.

— Trinity and* 14.

244

INDEX

Christianity, F'4t(aiaii4>9i34>
CIristfn, ja.

r’hrrfTTwriwTij

nviiJ

CdOettivT UhAMdoUi,
ThcL Sa UikCDQickHJS'.
Conftciou&nesa^ Ixini, e i ^

174 . i« 3 '. < 89 'r « 5 .

aa^.

— Hatdnj btf 1&3.

— Birth,

— flcijfcip 16,

— CantTcnl cifp 2^, ^-Jp

i&7^j lAjK

— C^ndimity qf* ^a

— Dcukp *1, \x%vi, hxid

€i pQijimf
3 Tfi.

— Pitciopkp 7 ). 1 B- 19 *

Mr 5 ^ 5 *^ ®^| Sft

97 S 98 , lo^p 135 ^,
151 , 156 ^ 163 *, 1 S 3 **

i37^p z^p Ji4f aE^p Jig.

— kfifitontmo of, 3j.

— liTip

96 ^“ * 98 *» IT 4 . 179 . m*,

169', SM. 1J4, atj.

- TiansfcrcDcej B^-^j flip
]Bj3-^p 103 p

IToffl^iniswuiUp A, Kr,
Hiwtifnfiii Mill iluiLiktmtf,

\%w.

rcnmaemiiby, *4^1

Duithhh !| Dhddds)^ 19 ,
Hr 3^, 74, I38^ 163.
164% iWp. i»6. iE 7\

J3Jp =4^

Pdyh'Nl (Fuiy)p 33^ ijj**
tJ 7 V rrS** 1 . 10 , 301 .

Death, Art of, Km-kvifp
l*v|, I3J* 334: jw
B&rdv, DoOJlDfUj

Dhanna-Rujip asd
Vanu^Raio.

— Armikic^ ofp igp 27*87',

— -Lause of, 37, 84.

— Ctfremaiiia, 169,

183 , 145 *.

— Ciilw, I, 16.

— IK-mcA^ 3 Tj

Effigy, I9r 3*-j[.

EcWU, 34 *.

— Giiklc'lRcihv fiit, lavi.

— iJomcopc^ 19 , 37 .

— Iflu^matioa aad, larv-
Iwn.

— King of, 381 I & 9 '-

— Xjxzdf of, 33, gS, 147 -^.
166-7V i69v J 9»,

— Mscd^^ces dfp jB-Qj B4p

19B.

— FhrtiortKna, J JJf“Sp
164 ff.

— Procws, 18, 93*, iM^p

I5«*, [62*, 3 C 6 v
“ Rite ofp liv S.

— Sdwc of, Lrv-Iarriv,

— Syissptom 7J*p 86, 88-

^M*pi 96 ,

Deities (or diFinilies),
irvu, »vhi-Kr 3 (^ K)Ci|,
XKXvi, xLviu, tv, Ivi, Iv^
Irxvii paiJino-.

Z>mi CGiadJp ITp ^ 4 - J®*.
107, 150^*, rM. igg^

3 i 8 "p 3331 fcv LighL^

Palh^ and Lskai.

— Birthp 30'^ i.ijfip iftop 184^
190* a.

— KidsLefioa, 194^

— Eyw^ 160*-
iDvra^ls ^liUtfRfp 3 S-
Dmid^bi yaj^^Y 38.

Depart xxixa

f^^eiMEfar, 1^3^. 5a DeLtki.
Dharmajf xxxiu^ Ivp tviii,
M, x 7 [^ao 4 -
MornH-CAdArB,
Dhurma-DkaUit xKul,
>Sh 9S*t *“S*.

Wt»clcinp 15, ia6-7p ijui.
Dhvma^KdyBf kuv^,
xxxlxp ilv, xjviii, IxJtvf',
bxvii, TO, Up 13 , fjp

' 5 - 1 *. Hr S 5 . 8 i-fl 9 r
Sf* S 7 p laHp ii5,
144 l 67 t '*r*i i? 4 +
a 3 S**J 3 l\ 333: jeie VokL

— dfair Liglit, r 4 fA
a^l*

— Slate ofp 96 , 96^1 loj*p

I 4 £^.

DAiIfwmi ,1/rIlri jFrjl#M, Irt^,
D^jdrxnKlij!^^, IJI*', UB.
DfarnMi-i>iidipiJiif. 333.
DAar^Hi^i?d/ap xu-Exxip
3^4 3 ri-rp lai*. 147*-
D 4 vndc SoPdnfflu, idB*.
Dhupmm ^Dhiipailp ttlV
D^sop 90** 93, iptf,
Iftl*, 1I9», tfio, j 6 fi 4 ,
i66+ aoj,

Dhy&jff lluikUiai, Krvii, Up

tbivii, 8*, ti, i3p i 5 -i 7 p
roj*, uBj laoj, I JO, 317-
tB, jjj,p

— SyniLbotkm ofp S5* aro.

(or

Sikl^t tf 97".

PibfUJiajTLvl (D^nzy]!,

EtQ^.

DaUni,^ Ii 6*£ rev TaiiL
Door-Keepei^ xEvii,rxTin,
nut, l!30k t 4 j- 4 i 318 :
sa yi^fxieli.

(Istt- Exviiip

%xx\\u ID. *lr loB*,

iib\ E^. Ii 7 p t 37 ^^
143 -^,

OcKrje-diailg, icrai.

Drt^m Work), Bi$r^ and,
3J-4^ a^lCM, US*, 181,
joa.

— Scftti, and,

30J^.

Drmdsp j, 60.

H^itaaov J5 p 9d*, 97-S’,
lojp tt 5 ?, 313 ,

£gOp Thcp xfviia
f'Jemantflls, rar.

ElePmnUp Tte Fivcp S-io,
iSCJ’r 30l-a.

— The Foiifp 37 , 119 .
Emersao on j^Loma, 3.
KoiI^chJb^ 53.

Epciyj^, 50 W 5^

Eiotcrtc Dortdnes, 13 ^^-
ttf EsEriendisrn.

' Efiotcficisrn (or Otmltifin).
Roii-xudiip e'p 3 - 17 ,
43, 4 fi * 3 ^ SS*P

86 *, lo^*.* iofl\ ia 6 *p
1 37 *, uifp 139 ", 1 H**
iVp i 43 *p 146 * *p 157 ’p

i 66 *p iTg^p 31 ap aiB^

ai 9 ffi.* a^'p 37 ^

— Bebirth azid, 40 ff.,

lS 7 *r 179 > I 9 »^-

— Edsf# wict, 3ia,

EhcoeSp t 4 .

Euddsgffa Kd^ii^p 189 '^
EuEusiideSp l& 7 ^

Fithi^ t 3 f, 138 *,

Foot I i root Ofteap Thc^ dviii.
Eft me, Ann to It, inviLL
FfocnnofliHin'p 4 p laT*', 169 ^.
FtcihIp S^kiimd, vui. Sa
diiif E^yclfeoanal^'ab.
FurieSp 166 , i 67 *j 185 ^^
zM£L

IxxKiL 87 *^

tdr^.

GAndKram (Ckndhft); ii6*.

JiT*.

&trM^ Purdm^ Lkvi, kx.
Gtlu^ khlvu, 35^ 73 ,
i 67 *p Z 33*.
r^oikHp EtiJj i6fi*j

— Good, i&5«p 3 j^

GMrdhifnd (Gitd.), liji*.
Ghnahp Sj. AmJ Uiiuri, XX.
GiHfittdun, 4 , * 34 - 3 .

1 J 9 -

Gokiimio, 70^ ll^*-
Gwe-Wxv^ lOfl*. lyi,
30^ 334,

GurUf ixvm, Midi, fiot, 5*

13-1** *7. 79. to, 8s*, 87,
90 ff- W*t i» 4-5 p
t49p Jfi* itot 178'. 199.

3lS“p 33J-4-

— DiVtIMp 161*^ 3J4*, 3 33.

— Ncrrbu, &j,

— and, 304,331-4,

Lr^n^ 4^.

HaJludnationap z^j 39-jJi
3 Ji ^ 5 ^ 5 ^i ^ Iffr:
m Al^AnLifmi.

^ Khmucp lOE ^ 4 ^ A
156, ifi^v 175^ ia5ff,p

— t%yiiho 4 oKyo€p 3 i- 5 ,sflp

^ 117 \ t 4 b 1, T4fi-^

167, itifp i87\ 319, 335r

llanuo^ uG^i
Hatnay^^, ]xv,
l{a>:flLgr1v«p ]3a*p iSa.
K-Eavi:n^W[idd, Origia ofp

184^

]Jel]-Wocrldp Kjtxilp xxxid\
Ixxix, 14, J4, 109,

I iw Lij^-Fmtbr aiui

LoLu.

— Birth iop 156V *70, 185,

— Llhnvtumity oiidp idj^p
34a

— £xi§t!=nc7 ia, 194^^ aoj*.
Tfrrmcsp 2.1^^

llrnnrtLc Wfituig^ 7.
HeiodqLm, 45, 50. ,

laN, tj4.

Dcitio, uviip
XXtt* 13. 70, IJ7-9, i44p
141!^ tSbj ai8.

Kiiuyfliia, 333.

Kinduiifli^ hxviiip iitxKilij:

Hif^HTp fiy, 46L
MthifNaJeihuy j4p 149.
tfimta, aS,

HpkD^^, jH, ML

INDEX

HtaRKttmi, 7 ir *40

□luamAEbdn, 89 *, 3 x 3 , 317 ,
334 ! see Efstasy.
tnjdn^ xxxiii, 63 p loS’p
tJtV 144.

liiirtintifij^ j] tItTj

tS fi I 7 t ilK 4 ^ 45 \
50. 513 . tUp EJ6t

m* 319,

^1-81,

Tihv^rtip 331 % 3jJti.
lahvartp 140^.

Jjunisjn* 354 .

Jhinpalp 113*: fer MaA-
juihii.

Jap^lxvn.
jdiskit, Tke^ 54.

Jeis^ KaAhuMif Ka.
Judgi;Tci4itr, Aft«T-I>«th,
asxx^jutiiu, 35 -j, i 4 »i,
165 - 9 : MM Dhartoa-
Rajap and VEUTUL-K^j:^.

— (TirHtnn, 3 iS" 4 J.

— RitDEiirj 49-

Juiigp Dr. C- viip Tiii-uc.

— l^ydicikig^ (jam-

bSr ^p tiiip

JupitcTi xxxiii, 108 *.

"* 13-

A"!9J4itt4 S&USi, 4 t.
/^ondsviAa Sdltania, 41 *.
Koigyarpap 6 \ 6 S^ 7 a, 79 ^
US*p SJJ*-

K&rmtf xS, xifip xliiip
xJvii^ lip Ixxviiip luix,
htMi^ Ixxiiip lw;u), $1 ,;

V

— AtsoHn^ o^, I 7 jp 3J7.

— ChriltiAnity aiid» 234-51
^ 39 -

— CoEitmvity o(p. T J5,176*-

7, 194 , juj*. _

— Illulioni of, xuvip idulp

xfvfli, iDi ff.p [6z*,
175 , iS 5 ff.

—^ jBiuQp ^HIliiii, on,. 6 iK

— l-oj 3 d* 7J, 77_

— Law pfp j, 45, 47^ %.

— Lortb cT* 5S.

— Waiiihi; ofr t*i-

— Mimir uf, xmI, j 6 , iW.

— htthwa >'4 ofp xj^

— PdPTt nT, roov io 6 ,< 109^ [
ti6, rjj, J49, is^d^pl

li

24 s

iS 9 t 161, 171, 17 J-S.

z 6 ^ 191 , 198 ^ m^-^l

— of, 58,

97 S II 7 V 13 S "9 iJP^p
i-A lyv aj 7 j 164s J 73 ^
176*^ i9ip Jo^ ai3.

"F^'chiE Heredity un^
i xiu.

A’drms, K«aml» ol, 49,

— Wind of, i6t* 198-

— Wofyngi alp 39-541
38-Si 4^ -l^^p 57-«, 67,

94I, 97 i, 93^, 12^^ T55,

^ 5 'ff *^ 5 J.

i% aji^HP 337-

Karmii E^citka, [4x1-1.
Kallu Upaj±tdbs 4 M 4^.

Kau E^ira-Samdup, LAftm,

bdii, IrJgiai — I’gT'ri- g-
eipmstM,

Kfflnu. 7ip i4off.p T40V
143s ai&

Kesar Sag^^ 148^11
Kitoa'lfll^l lidding I>M-
iks, xxix-Mx,^ 7Dp 13 ^
*J 4 . npp^ I A 201 p

3 18.

Kr^iilnuriiiu, jj 7*-40.
KfUt%;Xlbha., 1081*.
Kurtd&ljji^ j I S', 33 [, 224,
Kwnii>-uir 1 r I*,

Lirm^ AMinkiecT^ 19 .

— CanToHirp aj.

— Dalaa^ 26, iijP^ 187*,

— Fiffifacfel, 30 .

— Kxrt Da MM- fia-iTwh ip^
ixip liiii^ IxKxm-khXiv^

i'. 3 . 7 ‘. l»*-t 4 , 4 P, 7 a-
81 , 8 », Bf, 86 *-*, 91 '.

I ifl^p tlg*^ JiA** nB".

— OrMularp i»y*,

— Taship j 6, ri j*, Jjl.
lOMmsTtf, llv^ df, 333 .

~ ^luSit dfp I 3 i/'.

— Of^n uf, 74-5.

— PrtFtiertDR of^ * 34 *-
LBiTwntutuina, 18 ^ 37 ,

xini.

LdfUjii dULTartrrx, xxiir.
r^Mml (Luxyn)^ [o8*l
1a VaIMc I'oiiism,, Dc^
lxxx+ Ixxxi.

Lcpchoat i8tt”r
lihcmLMiii, x^T, Hx-Ik, Lxxt:,
Ixxiiip Esixviif 9*^ ** *, J 7 -
67 p V\ 73 "p 16 ^, gfi^

INDEX

246

97*, %oa, loi, iiS,

155* ^57.

16S, ifig^ at Buid-
dfaalundp N^vd^.

Ubwtiflai^ frnm^ ja>
1 ^ taj- 3 , l 93 - 5 ^ 196-
aij.

— FftilJi,byp ia6p I34 p Jil**

— Patha tc, IS, Ifl^p 105^,

loT, ii 3 p 1 J 4 , 117p

13 ^ 114 ^ 13 ^ ijs«, ijflt

15^. fgjp ig)6* 22s,

— KcftFELiition J19,

I3*p 131-j, 137^P
1418, 151 p i jSj i6ap 173^

Ipj. 19*^

Li{[bt-rnth, J35,150“: JK

ftnd WifldolTtfl.

— Asufs {f^n% 117^ ii|p
( 5 ®“p *T^

^ Bittl 4 IJ4f

lag^ is^M 174-
—■ Diva (whale)^, lofiK7p
134 * 150^1 iTJ. iga.

— /JAAnHd-Z>AuUu (biu«) j
Iis6^

— Hdf (nno^oAoumT).
te^, 134, ise", 174.

— Hmnu] (^clkir)* iiip
ii 3 p iz4j j 5 dP, i7j* 193*

— (ihI), uj, 114,

ii 4 , 15®“* 174 .

— Purilied Pfupoisitks
<viri'colourtd), 137.

L0I41J ][Wor 1 d 5 )p
mi-uEU* b^, IjHtiEi,
bunFii-bxviii* 77^ 24,

jSpiojp ij&p 115^

*T 9 ^ ^ 40 = Jw

[IcU-

WdtJd, Ligfht^i^eii, and
Prfta.

— BnrtCt xuxp 34^. 1 ja,

— Ekirddliiu qf^ iji, 1*4"^

31 &,

— ^PcpiMiis' of, Ixavfip
iMXViH, | 35 «,

^ Sbi, bxvii''burii>'iii
Lfmtphaia Vag^f 40^ 189^+

Lotiis Ik-iiics^ JS5^3^ 3181,

Mdgic, 17a** jStS iJl- 3 ,
147^

Miska^Mndrd, 13s*-
tania^

jV/ii^fyibu* xxi xxxvi, Ixvip
Ixnt, iq, »4. H 3 *, iiji*.
4 t 5 , 333*, a

Mthbuma O^b^F iii*-

Maltrcy'ap loS'p lyo^p

^/ 44 i^ 4 f, 143^^ 144-

Munakl] 7^* tiA^^ ilo^
199:

Mams^ 9".

Moi^ala^ X 3 cvii« xxvm-^
xsix* xlvijij aflp jo* 71*
opp, llB, jai"- 3 ", 114!,
11^-8^ 135^ app. 136,
317 ff.

Vfanjusbn

xxvm* 113*^ laiV i^"*

tfif.

A 7 anilri 3 f^ ^xxrvp, Ivi,
bfxvuMxxix, buJx^p la^p
134 *. tsi*

opip. i67p i 7 jp 220-

4 -

V^r J JIt 1 ja, I 31 F I

Manu, to^p 47^.

MdrOf xiix, 15^ 63, i47f

194* 3 Qifi.

^ai«tt, Dr^ JL B.r, XX.

79, 135 ", x«"-
63, ii6^^ 351 ,

3 liP.

LmL* Ixxiv* &V 18B,
3ti, 119, ai4, 113.
M&yd'f^HpOf 100^.

5 ic^cflJ BuddbaBp 34. |

Ucfiuryi tuip

— Past Liv», 4fl-tp

1S9S 307*.

— RcODftk, 9, 6q, 189'.

Simip dip 63-5* 146^1

I 47 pi 5 ^pai^

MilflxepH^ XV, Ixxix'^, 79,83^

MJ**

Hilbias^ 3T*r

] |l.

31 «ia 4 tldsnip 134.

A/uJrd, 71^ 127*.

212.

Mvstrri'Ci, Aiitii^itv«^

45^; ftf rnitiatiwi.

— Buddhist, Tf

— Glrck, 3 , 9 y 43 ,

5 G laa^-

— ludracip 334.

— Tibetaup 36^ 3ii,

334.

Ni 4 ^, 90^, 115-16.
Nuioftdx, 3, 74 -

Nftpopit, T35^.

Nrpdp 74.

N'BtmiaiiSp xjjjt,

I^iddMUi, Ixxvn,

Nklbeinm (Klivtdvfl),
ll6^

S'ikAytt^ AMguaOra, ^B^p

a 4 p 15^.

— 5 > 313 -

— j$p 4 r“,

Kuq^mafA* 7ap jjj»,
jV im^^-KdyHf bxTi,
Ixxvtt, 15 -tl, Tjr 5&t

/ 35 rJj 6 ^pi«.
iVErvd^p^ xxxiiPp Ixvp Ixvii^
iMtii, 6*, lip 15* 30, 35 h
46, 6a, 6i7-S, 97S lod^i
io7«p 114V ja3% IS5^,
184*, 21a, zrf^*
236^ £^dd^^

Uid Libctatioru

— BmllutJ^ of, t^,

133^ 313, J 39 »-

OccultMni; Ksotmosm.

Cldywua, 55, 51.

C^’BiPPip 6a, 107*.
CkackTciiiplH* Ivi.
OrtcEnj 334^.

Or^EH, 49, ji.

OMfiiui Faith, 334.

CtetTBp za, 35 - 45 , 45^f

Padma Sa^bhavii, xxviii,

IW, Iv, 13, 33, ,73, 65*

73 - 7 p 79 p 8Sp 135 *, * 5 ^^
aj 3 ".

PaȣhaiaMtra^ j*.

Fxtbk FuLqi£xxl, 35, 37^
Peacifid Deities, xxviih
xxvUi-xxlXr IxxviU,

cfpp. 1 lS<^ 134^, lad^^ [jij
ijSj KJ** I 9 . 1 - 4 P

iW, 304 -^, 317 , asflp
33 D.

Fhiiofiflphy, K 33 Cctti and
Wjawfn, ccEnpAin!,
xjixvli ff.

Flw-tnlp xiii^p xixp
Fipc^, 5J.

Piiiis Sopkin^ 334^,

Fktop 36^7, 49 ffr, 77,

Fluid, 35.

Pifialiya SAUatiM^ 41*,
Prof^PdmMtitd^ txxai,

lai*.

prt^rlsd, biXp 114 ^

INDEX

Frt-euHtcancp 3 plcfnaf>' of,

I): ut Kebbtli.

Pfiia (UfibAppy niust)^
Ixvi^LiczVf it4*p I2iri24t
^ Lafcoj.

— Birthp ISL 105^

-- £xi 3 t£oinr+ ishV l07^

— Ot^ of, 106 - 7 -

— Rite dT

[x^*

Prostrpnw Lwp J 7 -

Pfohni ffj t^w £4fiy BjiJ-

ikiiiMf mi* 310 .

FsydlCp xM, liviii.

— iDEtBi^ylics ondp

XKKvH-xxxYiiL dfui
Soul.

Psychidal HaeMTtli* 7Tp
10 ?'*

PaythoAuIvsisp Fimdyuk,

xh ffr, Iml

Plah-^}yp, ^rtfplf <^p

llo“.

Pi 3 ;'tf+ l:v*

Ixxx,

Ixx.

Pur|s«tor>^ (Limbo), Iivii,

JW. 37 r , 19 -
— Origin ofp
Uko.

I^ahpcrm (Paihpii>+ loflV
I'ythBfionu, SJ,

R*, log*.

fiAlks^a, 5^^ 65, 1J0*,

i# 4 -S, 186 ,

Rama Dcilic#,
Rama-Sfljnbliavn» xh'iii*
1 ^ 17 * 55 » T&.

H 3 ^, iio^n^ ijo, ijj,

13^, 146, J«w ajDi.

Rpfllit)'^ jriviil, I, 60 ^ 214 -

}lfbirtb.p vup x, bp bli^

Ixvip ixxijii lux.

— Atllhminlui^^ umI, 59 -

— Bardc^ slv ft piiXimt 3 ^t

iMp isj-OJf 304.

— EkAp 74.

— CauK of^

— Cdtkp 37. 60,

™ ChrHriarkiCy And* i7p

— rimlbicnEip e04p

— Doctrioe, 59-fii.

— Eodii^ (ifj i4jgr’.

— EHterKW tiFp 40+ 4*~

— Gmk, 49 H.i ^

— HemdatBi iU», 4^

— Hujclcy and, 6 o-t,

— Jntcrpntatijon of,

41 It., 185^

— Jnrnh, 37.

^ fbOfina nod, 196: S«

— Ldmai ind^ 4*.

— M^nwinfj 49-t*p. lSl*i
l»S».

—Or^™ and, jj4*h
^Platoiik+ 47-5i, 178^*

179*.

— Procra* tjX, J4 j. AOi 45 *
so, 67 , &*, 9 **, 9 t‘.

JU'. ‘*Si *71^17*.

“775 ff., 179 f 19° aig^

334.

—45^

— SdciuM? ttod, 41^ 6 q-i.
-Scr fll+ ab,

306 *.

— ^mtet ofp

IH Lai^ 43 ,

^yitiboliam 49

163^, 165*, 170". I7*/f
iHj^: j* EiotEndHsi.

— TnnsmifpmUun and,
4jfT„ J9 p ia6*p 170**
i79^ 1^5^

— VisinEUp 157 ff-F 169 ff-?

17j ff-p i8j ff.p 108*.

— JDf 4 ^^

ktmcatrbUlloo* Midp xuvip

xliiif lib, Ixviip IxUp
Ixxxi-luxii, Ixxxiiip

Exix- Sof 4i£» Et^nb- _

— KnU-lli^tioa and, invil.

Wi Rcbirtb, 43*.
73 r 77 + ISJK
Htrht Ixviii.
h^pn-hlya. J,y.

Suddkur^TTiii-parif^vIku, 4^
^MhiLna, 196*-
S*ihiui^^ra 4 *iMJnm, Jiti-t?,
33 r, JJ 4 -
SoJajnAJitVnip 0-
Sanulthi^ XVp Mvii,

i 3 J*p 114 . I 5 'JP * 63 *i ^^ 7 .
iJJp 174 ^

ij^no, lUid

Sffm*»m-i3iuudia, %xvu,
xxK, iX, i6p 13 , 63, 95*p
IIJ*p 131 , 1X1*, 303*^1 JW

AcH-lluddha,

— Plaj'ierj ii*.

-^-SlalEp 'Z^-

Ixxvip

\nxvu^ 10. ii-is* 'Sp

107-8^ 1113 , il 3 « IISp

347

116-19,
i^Dp167, [68.

5 clh^|^ 307*.

Sangka, 5, 14. *7i-
Simg>iri> xxiap xxxiu, h.v,
Ixvii* Ixxii, Ixxviii^ Ixu,
J, fiP'ffl. Il-d, IJ, lOj'i
146, iSo-i, 169-94, »s,
2^6: Lifkar.

— EnundpMicm franip 9,
67,^ I 3 S, 1^5*: iwlibetii-
ibfl, and .Vi'iTtfiK].

— lioje of, luviL

— Pmjectiotii of, Jonxi^

— Renunaorioa of, 137 *i
14^. ai>

— Worids erf, 34

5a:ff/ikit/'Op luiVp IxxMiiL
SoiisyAy-Cbxjinia, 7^^111
S^-iickisat ^4,

SrimcCp We^tcTfl, Oriental
idrXX andp viii -Xp xvi-
xvdp xiXr

Semite Faithl md Soul,

^^ 5 - .

Skakli, xxvit, KKvm, UHt

XMp 6*p 5J, TOt IXO* *f
131 ** I 70 S aijS 3 I 4 "f

Sbangkar^'bliyTXip luHi.
^hape-ShifliogT 159'^- 10^-
SbigblKp 26.

Sfti'fciU, hnL.

:iliinie, Immoh 35-7, 340 .
4i^jk]>|9w (Chi!b>p xxriii^ 67,
aj 3-4.

Sluvap laic^, 314^^

Sh&JtytiiJ* 11*3 Hie Vqiid.
SldMt trix* 191*1

jgj*. zxa’-j.

SLkbam, JOp aa^ 37-8, 37,
55- 7 '“*- T 9 ,ao*iaT‘-

— !!ifal]iiru|a of, 80.

Six iTpitfims, Ffer, i6j**

164*-

Skamiki, liviii, Lxxvtt,

bcu^ 189^ 19 ^*^ aji*.

— Yi'/ridnu, lOfr*, l0l^ 114.

SueTatiSp 53, 06.

Soul, thp, xxxviii If.,

Luaii.

Soul-CouipbXilxriu, liavii,

hxix-

S|4ritkui* 166*, 187^

Spirits* JJ* i8fiw 187*^-

SmnjFr'fam-GampP, 74-
Simp^ 34, Ifij"-
Sub-ConsdlKmiinA. 9p 4 ®«

INDEX

248

41 *, 60, Ill', 19**,

? 14 ‘

i^s't itf BmlilliB.
Sukhivnlip aKi
£iift«flnhfiig. liv, b 3 .v.
SymboiiAm; «r T-aotKi-

rwn-

l 4 dM, i^p

193^.

Tamra^ km, M, ixxt, txxVMi»
Urviii, 53, 132^,

iRa, ai 6 ^

JJ 9 , 3 »,

— iJl*.

— th£ Gmi Liifrr^on,
IQC^.

— Rija, ixfcx,

^ ShFifJnJfri*-:famitk^r^
Tanlakiiin, 7 J -4 7 ^^

85** i 2 f, i4fiF, aij-aa,

AlHAt^oT, ariF^+

— Tibctfitn,

Taotsm, a^ 334-
ITo/lMif, tscvii.

TW T^f *o*\

llH, ^CKl^

Tsilhigaia, 54, 15J',

aa6, 27 *f‘,

TaltpaSf. buiVp 2 t^,

Tn^Ifipa liby , a a 31

T*rmas (S 4 ^pliii«}i, liy-lfTf

IviiL

Trrtin, Ijv* 73, 75-7^
Th&myTA 4 , S** 51.
T4£r4ii.dt^a, xxi, 5, 6^, 14 ,

3 S> 34 ‘*

Thcf»t(^ jtv

Th^- 5 me- 1 >:tHJir 74-
IThstus, Dt. F. W.p XX.
Tboth, 36.

’rbought-Fanoflij^ 17, 3^
ja, ^ 4 r JP 5 ‘>

148, i5jli, i&7*, 3*5, 311,

JJ 9 , « 7 ,

^ Body dT, lai^ lO^^p
la&a'.

— RcfUf^Ltiiin of, 104^
lafiP, 141+ 143-4* 146^7,
aa4-

Tt

5, ja% itifli*. 333.
TcrtcKUinlr 3^,
TruflmpjpaEHm: nt
birtlL.

Tj-i-A'^^ 10* iaf^-l4* 147^
M, 232-3.

Tfwily, Buddhiit, 13-14*

07*. e®, ^oJ^ J 4 S, * 55 -

17 “^ I 9 ^r iq 7 -«-

— ChrisiiaD, 14, ^34.
7 fa-^aEMJ, t itit

15.

ThdA Kviti, 333!^.

TuiliilEL I Leavens, 33^

19*5^.

TutcJary Ddty, 59*.

tlnemscbMa, T|ke^ XKjnf^i
xlv.

— doTTiinjuits oT^ adtr^ xivii.
UptiMuk\jJii XU, 4C1P.

VuttKluifiii^ xKTii^ KKViUT
xkiii^ Lurvii^ 5,
ja, 46 "j, 55, 7 fi, lo 5 ^ 7 >
119, 137, »c^ tfijl, 310 ,
dlo.

Vajn Dddn, jjjS.
ViairK-DhuK, 13,
Vajia-F^ (ChakckiT)^

XKiHi, 134*^ 186,

l&J*,

Vajm-SdlTVA, xlv^, IxxvQ,
iS^ 16, ja. 55, 70,
zd6^j lofl^-ia^ 120, 123-
4 * ****

330 .

Fffwf, 13.

Vuupirp, ad.

Ixixi

IxiiE.

VcdHJitft, ixxm, 4^-
Vijayii, laD*.
ytjuya^pijaka (or Lhilpa\
S 3 ^

Vilu^Aiia </Vdpd Fdjni).

214^ xat^ 3341
Vila! Fotcf (Firtfpn)^ 90 S.,
9fl\ ^14—16^ a24_

Vdki TtU,

Ixiiil, Istxjj, Exxiii, txxvi,
10, 11', tj. 9S». 96",

iioS las', 14*”, 167,

T74, rSa, zfii.

— CkaiT Light of, txxi,
lixiil,. Ux\v, 3% 3X, 09,

L>0 ff., 97^"ft*.* J3S, 141,

t^U 17-1^ *7^. t8a,
i9Jp ao6, ail, 213,

219, ax4_

VoiidllHpU, TlW;, TTrinj IL

WxUglJlklgTlU, 1413
14^.

^VTied of Ivi, I 7 j JT- 8 ^

5 $-^* P 7 *j 13*-

—« tlw Luif, xxxiii^
to6^ opp. 1x9.

Wudam^ ATUDiiioiiluUt^
ing^ JCvi^ Ifii 114-151
f igi, 133, 300 .

— AiJ-Peifomiiag, z6, t td-
19*, JflO.

“ /jAorwt-fljkfllr, 15, icfi-

j, laai

— Hjqualityi of^ 11 i-i a»
11^^, jMi.

— Four afipnrti Eif, xlvii.

— ^umr-liLfff 15-16,109-
jo, Tr 9 ^ 133* * 99 .

— PcrfeCied ActiQMi^ of*
gw *33.

— Kxality, ofji aoo.
^^imuluua^y - Bam,

»i.

WischH^Tbp, IS-

Id, 119^ 135,903.

— Fourj xhu, I laa^
125-6.

WoD^fTtr S 4 f jofin, xXp
iMV-faCKT.

World, iha, and its 'gnieD-

Wiathful Deities, xxvxi,

I xx*x-XKXr xxxvi, Ixyiu,
31 .95. iPJp

ia6^ I 3 t^ 4 gp npP' *3®^
iJ^ji 193-4* ^W* MI,
204-^9, 2(7^ J2ft,

VttTraTiTBica, 120^. *, 167*1
VainB.-Rij,, J5, 37. 39,

HV, <*T’-

Kftfffritr, 192*.

Fc^t Ixx, Ixxij Ixxviii,
IxxiX, a* lO| 30,33- 45 ^ 1 .
5 ^P ^. 74 ~ 3 p 79 p
9 =*i 97 ^ 99 **- 13s*.

I5n t5e*'^it59 ^ “.iToF*
I 7 J*, la?*, I 96 \ 3 * 1 -
14^, aja: m Dky^mot
Kcstu^V lUullklTlXLOtlp
0114 5 amudki.

— Buddlm uid, 5,156^.

— OuiiUBUt 3 J 4 .

— Dream^^lBlf^ mj'*

— Egyptbi*, J loF,

— IjujilMlp 9, liS*.

— Loyn ot Ku^ahni, ilvi,
bxix*j aai.

— Afottfra^ 150*1 221^

— 127*.

INDEX

Yaga, Pannidi 1ST*'

— 4 Th

^Smdibp £ 23 ^ 1 ^ 3 ^'

— Seipent-P^nreTp miviiJr
ai&

— TizitrtC^lW*, I4^F^2I3-
la, 2 S 3 -

— Tibeuin, 9 ,

ifi^j igi*, aia^

Yf^-i 4 rya, asa\

y ^ F rtar J n f j l ^ , S^H.
If'^alTp xxviip UUC:p 144-^-
xra^

Zciu^Si.

Death, that must comsp oomcth wohlK when we give
Our weaith. aud lilcp and all to make men live.

TJ^ BcwJt tp/Crtwd Counsels^ from the Hiiopadfsha
(Sir Edwin Arnold's Trajislationl

mWW*^rwa pvotMULAniUiVJiY ^ SEEM IHfrUsT
mV Liin AMB VIltPQH^ <nilHTKU} UHITTP» UiprpOVr P.T.T 4

^ #

I **

o\'

CeDtral Arciiae«ki£icil Ubrmry,
NEW DELHI,

CEUN.

Author— fvaj'i/ii-'O&iAtV

>JL j f

'Vtt ck^LO^jd-

Borivw** Na. 1

Dtttv of Imat: I DtfU Qf Bkbtb

**A book thai is shut is but o. block"

.^IAEOLOG/

GOVT. OF 1 >!DIA

Department of Aicha<?o!ogy tp

^ NEW DELHI. T.

o' ^

Plesase help us to keep the book
clean and tnoTiug.

s. r4g-ii.B(]40.

i

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